Faith-Learning Integration

5/13/24, 1:12 PM Faith-Learning Integration
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Bible - Old Testament, First Testament, Hebrew Bible

Philosophy Statement:
One Book was written by One author with one message. The English reader tends to see the Bible as a series of books rather than the meaning of Bible: The Book.
Compartmentalizing books within the canon makes the 21st century Christian miss the continuation of God’s story begun in Genesis, consummated in Revelation.
Understanding the coherence of God’s revelation to His people is crucial. Just as threads—small fibers or strands—unite to produce one, strong length of rope, so
Scripture’s purpose is captured in many themes throughout The Book.
Biblical Foundations:
1. The author of the Bible is God. The unity of the Bible is held together by its Author. Throughout biblical history, God has established a complete view of Himself
through His words and works. When the Christian reads the Bible he/she can then be assured the Author has given a whole, total, systemic view of what He wants His
people to know (Rom 4:24; 1 Cor 9:10).
2. The scope of the Bible is broad, capturing the bird’s eye view of God’s eternal plan. Individuals from nations fulfill a universal perspective. Joseph, for instance, is the
person who is used to save Israel from starvation, while Israel is used to save the world through Messiah (Gen 50:20). Ruth’s foreign status serves a worldwide
purpose: the Davidic dynasty (Ruth 4:13-18). David is Israel’s great king whose lineage births The King of Kings (Matt 1:1).
3. Theological connections begun in the Old Testament continue through to the New Testament. God’s sovereignty and human responsibility are both shown as true,
though the explanation is difficult. Exodus, for example, notes God “hardened pharaoh’s heart” (7:3, 13, 14, 22; 8:11, 15, 22; 9:7, 34) while “pharaoh hardened his
heart” (9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17). Humans continue to bear responsibility for their own actions while at the same time God superintends all things (Acts
2:23).
4. The synthesis of the Bible serves to encourage all people within their time to anticipate God’s ending of time (Rom 15:4; 1 Cor 10:1-11). Scripture constantly foresees
those who would follow (1 Peter 1:10-12). The nature of the Old Testament is to point forward to the New Testament. The seed of sin sown in Genesis is uprooted in
The Gospels. Jesus teaching about Himself throughout God’s (Old) testament to the Hebrews is explained in His (New) testament to Christians (Luke 24:25-27).
Passages such as 1 Peter 2:9-10, Revelation 1:5-6, and 5:10 never lose God’s missional purpose.
5. The Hebrew Bible focuses on knowing God over other knowing (Hos 4:6; 6:6). Knowledge always begins with God since He is the author of all information (Isaiah
40:14). In the West, focus resides on the five senses, what can be seen, whereas Scripture directs attention to what cannot be seen (2 Kings 6). All material things
depend on immaterial origins (Ps 33:6-9; Neh 9:6), therefore all of life is sacred; “secular” does not exist in the Hebrew Bible (Lev 25.23; Ps 89:11). History for pagan
peoples in the Old Testament was cyclical: never ceasing repetition. For Hebrew peoples, God’s purpose was founded on a Person with purpose, best represented by
a line, indicating Israelite history had an end in sight (Micah 4:1-6, 12; Acts 3:21). The intention of the Hebrew Bible is that everything is theological; everything, every
action, every person, every event points to God (Prov 16:1, 4, 9, 33; Is 46:9-11).
6. In the study of history, Westerners must remember history is His Story (Gen 12:1-3 with Gal 3:7-9 and Rev 5:9-10). In the West, time is a continuum with logic and flow
while Eastern thinking is a point in time with continuing results. One action in the past continues into the future. God’s eternal nature (Ps 90:2) reflects His eternal
dominion (Dan 4:34, 35) controlling time. He works within time for human benefit (Ps 31:15; 39:4-7). God’s plan in the past will continue through the present into
eternity (Isaiah 45:21; 46:9-11; Eph 1:9-11).
7. Literary forms or genres help Christian interpretation of Hebrew Scripture. Narrative, poetry, proverbs, law code, genealogy, parables, and apocalyptic prophecy run
throughout the Bible. Narrative, for instance, displays a biography of women named while the king of Egypt is left unnamed (1:8, 15, 18; cf. 2:10, 22). The story’s
details suggest ultimate authority is taken from the throne room and placed in the nursery. The message was very specific: “that the world may know” (Ex 7:5, 17; 8:6,
18; 9:14, 29; 10:2; 14:4, 18; 16:12). Literary connections begun in the Hebrew Bible continue throughout Scripture (1 Sam 17:46; John 17:23).
8. Ideas are linked with physical items in Hebrew understanding. “Forgetting God” (Deut 8:11-20) is not simple memory loss but an act of rebellion, an ethical choice to
ignore. The process of “forgetting God” begins with apathy, leading to pride, ultimately resulting in idolatry. James explains to Hebrew Christians (1:25) that one
antidote to forgetfulness is activity. So, feasts (Esther 9:27-28), stones (Josh 4:7), tassels (Num 15:39-40), table tops (Num 16:36-40), and repositories for Scripture
(Deut 11:18) were the premise for active Hebrew reminders to remember God.
Understandings / Attitudes / Outcomes:

1. If God is the Author of Scripture, it is my responsible to respond as a reader to the Author’s intention.
2. I understand that the Bible is one book; therefore I see more continuity than contrast between the Old and New Testaments.
3. Remembering my place of subservience before God is an active remembering of His work in the world.
4. My knowledge of who God is must change my attitudes, then my actions.
Activities / Ideas / Questions:

1. Holiness, Justice, Fairness It is worth reading the story in R.C. Sproul’s The Holiness of God (pages 161-64). “Do you really want me to be fair?!” That is the question
Sproul poses to students who have continued to submit late work in the face of the professor’s continued granting of mercy. When he finally gives what students have
earned (an “F” for not turning work in on time), students are angry. But when those same students, who have refused to turn past work in on time, are told past mercy
https://app2.curriculumtrak.com/client/benchmark/faith-learning.cfm?memberid=900931 1/95
will now be replaced with deserved justice (passing grades revert to “F”), student response is wailing and moaning. Sproul concludes, “The normal activity of God
involves far more mercy than I showed those students with their term papers.”
2. Resources Marvin R. Wilson, Our Father Abraham: Jewish Roots of the Christian Faith (Grand Rapids, Eerdmans, 1990); John H. Walton, Victor H. Matthews, & Mark
W. Chavalas, The IVP Bible Background Commentary: Old Testament (Downers Grove, Inter Varsity Press, 2000).
3. Literature An examination of “curses” and “spells” put on various individuals throughout children’s literature would be an interesting comparison to the curses and
blessings sections written to Israel in Scripture (Leviticus 26-27 and Deuteronomy 28-29). The witch’s curse in Snow White, for instance, could be compared to biblical
curses. Questions to ask might include, “What was the original reason and intention of the curse?” and “How was the spell in literature overcome?” and “What is the
difference between biblical hope and fairy tale hope to overcome a curse?” These questions could provide a comparison-contrast to the supernatural truths of curses
found in the Bible.
4. Comics Will Eisner wrote what many believe to be the first “graphic novel.” Published in 1978, Eisner’s trilogy of stories about growing up in The Great Depression
begins with the tale “A Contract with God.” Here Eisner interacts with the issue of a vengeful God. What is the difference between “covenant” and “contract”?
5. Doctor-Patient Relationships Contractual versus covenantal relationships in medical care is examined by Kurt Kooyer in "New Crisis in the Mississippi Delta: Litigation
as a Health Care Challenge." (The Calvin Spark Fall 2003.) To differentiate between the two would go a long way toward helping Western audiences understand the
concept of covenant in their culture that is full of litigiousness, a lawyer’s paradise. http://www.calvin.edu/publications/spark/2003/fall/kooyer.htm
(http://www.calvin.edu/publications/spark/2003/fall/kooyer.htm)
6. Charts A general overview should precede the teaching of any biblical text. The use of charts helps the parts of a passage become whole. Diagrams can create simple
insights from a complex narrative. Images from ancient archaeology or geography can focus a learner’s awareness of detail. The big picture observation of a text prior
to teaching can lead learners to detailed interpretation and ultimately personal application. A Bible encyclopedia search shows that the ten plagues against Egypt
functioned as God’s victory against other gods (Deut 12:12; 26:5-9; Josh 24:12-13) and is explained well with a visual aid.
7. Synthesis Interconnecting ideas beginning in the Old Testament should be traced. Connections to multiple concerns of apologetics, doctrine, history, or biography can
bring the whole focus of Scripture into clarity. Correlation—finding how passages fit together from across the Bible’s pages—reminds the reader of Scripture’s scope.
Finding God’s Hebrew name in Exodus 3 is translated as “I am” makes sense to the learner when they find out the simple phrase was used by ancient kings as a
marker of their ultimate status and is used by Jesus to show He is the Hebrew God (John 8, 10, 18)
8. Big Picture Teaching large sections of Scripture lends itself to a big picture view. Themes from one part of a book to another can add to understanding. The word
“serve” in Exodus, for instance, is the same word for “worship” appearing scores of times in Exodus as “service,” “serving,” or “servant.” Moses is called God’s servant
almost fifty times; the term was used by ancient Near Eastern kings for themselves, working on behalf of the deity (Joshua 1:2). The book begins by Israel serving an
Egyptian pharaoh, God taking His people out of Egypt to serve Him, and ends with the building of the tabernacle: the place of Israel’s service-worship.
9. Genealogy Genealogical teaching begins in Genesis (chapters 4, 5, 10, 11, 25, 36, 49) and is bracketed by the final Old Testament book, Chronicles (chapters 1-9). To
understand Jesus’ genealogies of Matthew 1 and Luke 3, the Christian must see the links beginning in Genesis 4 to Genesis 49 to Ruth 4 to Romans 1:2-4. Hebrew
thinking about people in Scripture is directly tied to ancestry.
10. Mnemonic Devices Simple teaching is the most powerful teaching and can be benefited by mnemonic devices. Laying out Old Testament geography on a classroom
floor comes to life when participants hold up a red-C for The Red Sea or pass out caramels at Mt. Carmel. The book of Leviticus can be taught with the poem
“Sacrifices, priests / Special days, feasts / Law code, disease / You can’t do what you please.”
11. Source Some of the content of this strand comes from “Hebrew Bible and Old Testament” © and is one of 17 articles I contributed to The Encyclopedia of Christian
Education, Rowman & Littlefield, April, 2015. The essay can also be accessed on Eckel’s website: https://warpandwoof.org/old-first-testament/ (https://warpandwoof.org/old-first-
testament/)
Bible - New Testament, Second Testament, Jesus

Christianity rises or falls on the historical evidence found in the New Testament. The Bible records a literal-historical sin, a real, space-time person named Jesus who
physically died on a cross for the world’s sin, rising from the dead to offer eternal salvation, and who will return to judge the world in righteousness. God, taking upon
Himself complete, sinless human nature, coming to earth in flesh, sanctified material things forever. Jesus’ incarnation is an important linkage between creation and
eternity. Here is “the last Adam” (1 Cor 15:45) who not only represents God’s intention for humanity (1 Cor 15:49), but provides for humanities’ escape from the effects of
sin (1 Cor 15:54-56). While He was “tempted in every way as we are yet without sin” (Heb 4:15), Jesus left a pattern to follow for overcoming temptation (Matt 4:1-11;
Luke 4:1-11; 1 Cor 10:13). By triumphing over the principalities and powers at the cross (Col 2:15), Jesus reclaimed the physicality of earth (Ps 110:1; Heb 1:8, 13) in a
joyful reign for His people (Matt 25:21). The incarnation was necessary to secure salvation for eternity (Rom 5:18-19) and resurrection for immortality (1 Cor 15:50-54).
1. The story of God’s care for His creatures runs the length of Scripture. God’s intention of communal relationship with His human creation (see Gen 3:8) is disjointed
because of The Fall. Yet from the death of man comes the seed of new life (Gen 3:15; John 12:23-24). Planned before the world’s foundation (Rev 13:8; 17:8), the
beginning of Christ’s church in the New Testament is a cosmic design (Eph 1:4) where the second Adam (2 Cor 15:44-49) will return the universe to its original, eternal
condition (Rev 5:9-13; 21:1-5). In light of the Church’s unique beginning, the 21st century church need devote itself to a Christ-centered, New Testament-centered
focus. [See Eckel’s article http://warpandwoof.org/biblical-theological/convictions-part-two/ (http://warpandwoof.org/biblical-theological/convictions-part-two/) ]
2. Jesus will make all things new. The whole of creation will benefit from deliverance procured on the cross (Col 1:18-20). For God’s vice-regents (Gen 1:28; Ps 8:5),
personal identification with Jesus—a literal losing of oneself—is necessary for internal and eternal change (John 3:30; Gal 2:20). Induction in the Church for each
person is demonstrated through acts (i.e. baptism, Acts 2:41) and activity (i.e. good works, Acts 2:44-45). In light of the Church’s unique being, the 21st century church
need devote itself to internal change rather than external conformity. [See Eckel’s article http://warpandwoof.org/rewards/ (http://warpandwoof.org/rewards/) ]
3. Each Christian understands their place in Christ’s body (John 15:1-4; Rom 12:3-8). Personal vocational giftedness contributes to the life of the Church (Eph 4:11-16).
As each believer is sustained by Body life (1 Cor 12:12-27), Christians can infiltrate and transform culture by their vocational lives (1 Thess 4:11-12; 1 Pet 2:11-12). In
light of the Church’s unique purpose, the 21st century church need devote itself to personal, congregational, and cultural renovation. [See Eckel’s article
http://warpandwoof.org/biblical-theological/vocation-is-ministry-part-one/ (http://warpandwoof.org/biblical-theological/vocation-is-ministry-part-one/) ]
4. The Word of God through the prophets and apostles (Eph 2:20) is complete. Wary of the “doctrine of diversity” (Eph 4:14), Christians acknowledge the planet is
a diverse place with diverse perspectives (Acts 2:5-11)—including race, gender, and social standing (Gal 3:28). But the local church is part of the universal Church
(Eph 1:22-23; 5:25). Creedal diversity strikes at the root of the tree: the unity of the Christian message (Rom 16:17-19, 25-27). In light of the Church’s unique
knowledge base, the 21st century church need devote itself to revelational truths grounded in creational law rather than personal preference. [See Eckel’s article
http://warpandwoof.org/biblical-theological/oneness-part-one/ (http://warpandwoof.org/biblical-theological/oneness-part-one/) ]
5. The “beginning” of Jesus on earth in Matthew 1 is immediately reminiscent of Jesus’ creation of Earth in Genesis 1: “in the beginning” (see Colossians 1:15-17).
6. Inheritance matters. The biblical narrative is full of the fact that the firstborn does not always get the birthright. Jesus comes from a long list of supposedly “second
place” people—exactly the kind of people God uses to fulfill His will. Abel over Cain, Isaac over Ishmael, or Jacob over Esau begins a long list. Jesus’ genealogy is full
of folks who were not first in line. Perez, the second twin, came out on top in Matthew (see Genesis 38 and Ruth 4). Judah is mentioned rather than three brothers in
front of him (Gen 49:3-12). Boaz was second, not the first, kinsman redeemer to care for Ruth, from whom came David (Ruth 4). Matthew’s reader is reminded at
Christmas: the first shall be last, the last shall be first (Matt 19:30; 20:16).
7. Names matter. “Jesus” comes from the Hebrew word “Joshua” (yesh-U-ah) which means “Yahweh saves.” Joshua in the First (Old) Testament connects immediately
to Jesus in the Second (New) Testament. Salvation was promised, salvation is now here.
8. Grammar matters. Thirty-nine times the active verb “was born” (Matt 1) suddenly shifts to one passive, “from whom was born,” in Jesus’ genealogy. Greek grammar
teaches the Virgin Birth in Matthew’s first chapter.
9. Kingship matters. Links to David as “king” begins in Matthew’s genealogy (1:7), continuing throughout the book (15:22; 21:9, 15; 27:11, 37), ending with Jesus’
pronouncement “All power is given to me” (28:18).
10. Matthew wrote his Gospel to prove to the Jews that Jesus is King. “Son of David” points back to the prophecy in 2 Samuel 7: David’s son would forever sit upon
David’s throne. At the beginning, middle, and end of Matthew’s genealogy, Jesus is “Son of David” who is “King David” who is “David’s Messiah”(1:1, 6, 17).
11. “Messiah” was the Hebrew term used when a king was being recognized. The Greek term “Christ” in Matthew is the Hebrew equivalent. Jesus is “The Lord’s
anointed,” a divine appointment for a divine assignment (1:1, 16; see 1 Samuel 16:12-13; Psalm 2:2). Matthew’s genealogy announces the endorsement at the start
(1:1), and proclaims the coronation at the end (1:16).

1. The connections between Old and New Testaments make me appreciate the unity of the Bible.
2. The New Testament provides the answer to my question, “How will I be saved from my sin?”
3. As a member of the Church I bear responsibility to devote myself to Jesus.
4. Genealogies teach me that there are no unimportant parts of God’s Word.
5. My hope for eternal life rests in the person and work of Jesus that I find in the New Testament.

1. Jesus Stories #1 Who do people think Jesus is? Read Eckel’s classroom story and student responses here: https://warpandwoof.org/jesus-stories-1/ (https://warpandwoof.org/jesus-
stories-1/)
2. Jesus Stories #2 What do you believe if you don’t believe in Christianity? Read Eckel’s classroom story and student responses here: https://warpandwoof.org/jesus-stories-2/
(https://warpandwoof.org/jesus-stories-2/)
3. Jesus Stories #3 What makes Christianity different? Read Eckel’s classroom story and student responses here: https://warpandwoof.org/jesus-stories-3/
(https://warpandwoof.org/jesus-stories-3/)
4. Canonicity How can I trust that the Bible given in Moses’ or Jesus’ day is the same Bible I have today? Listen to the teaching (40 m) and the story of how Eckel taught
his students, especially minutes 5:00 – 10:00 and the conclusion, minutes 30:00 – 35:00. https://www.youtube.com/watch?time_continue=2108&v=e8_O_-YBIzc
(https://www.youtube.com/watch?time_continue=2108&v=e8_O_-YBIzc)
5. Bio Have students construct their own biography both with and without Jesus in their lives to compare and contrast the end results of belief.
6. Impact Why did it matter that Jesus came to earth at all? What practical relevance did Jesus’ life bring to the world at large?
7. Movie Compare the Christian worldview with the tenets found in the film Indiana Jones and The Last Crusade.
8. Others Analyze unbiblical statements about Christ found in other belief systems, justifying conclusions from Scripture.
9. Who? Gather data, describe, evaluate and critically discuss the key doctrines of Jesus' pre-existence, incarnation, virgin birth, kenosis, temptation, death, resurrection
and ascension.
10. All One Observe, interpret and apply principles found in the five most important chapters about Jesus: John 1, Ephesians 1, Colossians 1, Hebrews 1, Revelation 1.
Note the first letters of each of the New Testament books: JE CHR, the first letters of Jesus Christ.
11. We are of All People Most Miserable Propose and defend reasons from Scripture concerning Christ's resurrection, composed in a three to four page essay.
12. Order of the Towel Report on principles discovered concerning discipleship and servanthood.
13. Genealogy Assignment They were surprised when I gave them their weekend assignment. “I want you to talk with your parents, grandparents, and extended family.
Find out where you come from.” The next week I had a classroom full of bubbling genealogists. “When I asked my gramma where I came from she told me stories I
couldn’t believe!” was one of many comments. They were astonished by the narratives behind the names. And all they had to do was ask a question: “Where did I
come from?” For years I have taught the importance of biblical genealogies: sophomores in high school were given a two-week crash course. The key to
understanding the Hebrew genealogical mindset in Scripture focuses on biography over birthday and theology over time. For instance, when Nehemiah wanted to
make sure he was getting the right people in the priesthood, he checked a genealogical record (Nehemiah 12). When Naboth told Ahab he couldn’t sell his vineyard to
the king, the reason was found in family lineage (1 Kings 21).
14. Projects: Letters in my Mailbox Applying Truth to life from the New Testament epistles:
1. Create a chart of Romans chapters 1-3, 4-5, 6-8, 9-11, 12-16 highlighting key ideas, important doctrine, etc. Write a summary statement about the importance of
the book of Romans for the Christian Church.
2. List all the problems that Paul had to answer in 1 Corinthians. In your own words (a poem, song, or letter) write how frustrating it is to work with people who should
know better but don’t from a Christian perspective.
3. List all the references Paul makes to being a prisoner in Galatians through Colossians. Interview three people who have gone through hard times such as Paul
had, asking them to summarize their response to difficult circumstances.
4. List all the references to “end times” comments in First and Second Thessalonians. Then, with a hymnal, connect those ideas to ideas you find in ten great hymns
of the Faith.
5. You are a pastor for a day. After skim reading First and Second Timothy, write ten changes you would make in the Church today.
6. List all the “so that,” “that,” and “in order that” verses in Titus. Summarize in a page (1) why Paul spends so much time on giving reasons for actions and (2) what
specific reasons are written (list them all).
7. Write out at least ten pictures of the OT connected to Jesus in the book of Hebrews. For instance, in Hebrews 10:11-14, Jesus is compared to the priests (who are
still standing because they had to constantly offer sacrifices, while He is sitting because He is finished after offering Himself, once).
8. Write out at least ten metaphors (illustrations) James uses explaining how they compare truth to life (like 1:22—The Word is compared to a mirror because by
looking in it we see ourselves and how we have to change).
9. Record all the times First John uses the words “know,” “known,” “knowing,” or “knowledge.” Read a Bible encyclopedia entry on “Gnostics” and write why John was
so concerned with this word.
10. Create a skit, poem, or 30 second TV commercial for one of the following sections (or a section you choose after checking with the teacher): Romans 8:1-2; 12:1-2;
2 Corinthians 1:3-7; Hebrews 9:27-28; James 2:14-17; 2 Peter 1:16-18; 1 John 2:1-2.
15. Quote "I greatly longed to understand Paul's Epistle to the Romans, and nothing stood in the way but that one expression, 'the righteousness of God', because I took it
to mean that righteousness whereby God is righteous and deals righteously in punishing the unrighteous … Night and day I pondered until ... I grasped the truth that
the righteousness of God is that righteousness whereby, through grace and sheer mercy, he justifies us by faith. Thereupon I felt myself to be reborn and to have gone
through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before 'the righteousness of God' had filled me with hate, now it
became to me inexpressible sweet in greater love. This passage of Paul became to me a gateway to heaven." Martin Luther (Eerdman’s Handbook to the History of
Christianity, p. 364).
16. Loving One’s Neighbor The documentary Film Weapons of the Spirit (1989) is the stirring account of the villagers of Le Chambon, France, many of them of French
Huguenot (first Protestants in Catholic France) ancestry who remembered their own persecution but who also believed the biblical injunction to love one’s neighbor as
oneself. Led by their pastor, Andre Trocme, they defied the Nazis and took in thousands of Jews into their homes, giving them safe haven. Not a single Jew who came
to them was turned away, and about 5,000 Jews were saved. The villagers never spoke of it until much later and then only reluctantly viewing their acts as the human
and Christian thing to do.
17. Book To End All Wars is Ernest Gordon’s story of time spent in a Japanese prisoner of war camp during World War II. Australian, English, Dutch, Scottish and allies
from many countries suffered deprivation and death in the Japanese prisoner of war camp in Wampo, Thailand. As Ernest Gordon recounts his experiences in To End
All Wars, his life change is not what one would expect. Fellow captives practicing John 15:13 began a chain reaction among the POW’s forced to build the Burma--
Thailand railroad. “Our regeneration, sparked by conspicuous acts of self-sacrifice, had begun…it might be thought that, this [was a] change in atmosphere…it was
dawning on us all--officers and other ranks alike--that the law of the jungle is not the law for man. We had seen for ourselves how quickly it could strip most of us of
our humanity and reduce us to levels lower than the beasts…we were seeing for ourselves the sharp contrast between the forces that made for life and those that
made for death…love, heroism, self-sacrifice, sympathy, mercy, integrity and creative faith…were the essence of life….Ernest Gordon reminds us, “through our
readings and discussions we gradually came to know Jesus. He was one of us. We understood that the love expressed so supremely in Jesus was…other-centred
rather than self-centred, greater than all the laws of men.” (Ernest Gordon, To End All Wars, reprint, Grand Rapids: Zondervan, 2002, pp. 103-105, 117-118.)
18. Dirty Jobs Jesus commanded us to love our neighbor, and through the ages since his life, people have pondered and practiced many different methods of fulfilling this
command. What stories have you run across which demonstrate how Christians are willing to come alongside peoples' pain and suffering?
1. Write a story about a Christian doing good (Titus 3:1, 8, 14) from your personal experience.
2. Create a graphic novel page where a Christian sees and meets the need of another.
Bible - Belief, Truth, Theology

Theology produces an ethical framework. On the vertical level, man’s right relationship with God must be established on God’s terms. Faith, trust, acceptance, or belief
restores fellowship intended in Genesis 1 and 2. On the horizontal level, proper relations with the personal Creator allows proper conduct with all persons. Sociology,
government, law, psychology, and a myriad of other subjects are directed affected. In short, theology is to be an intimate relationship with God that directly impacts
humanity’s ethical behavior with itself. Hebraic-Christian education had a theological base. The study of life—history, humanities, science, the arts, logic—must yield to
the Sovereign Provenance of an Almighty Creator. Every subject, every thought must be integrated with and permeated by the belief that God created, sustains, and
controls. Only with this “worldview” will the universe become meaningful.
1. The person who has right doctrine is faithful, reliable, and trustworthy (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11; Titus 3.8). The word “false” in the New Testament denotes a
fabrication or production of a counterfeit (2 Cor 4:2). The antithesis to truth is not error but active, calculated lying, deliberate deception (Rom. 1:25; Eph 4:25; Titus
1:4).
2. The word “true” (Gal 4:16) communicates faithfulness (Matt 24:45; 1 Cor 1:9) leading toward reliability in speech and teaching (Matt 22:16; John 3:33; 8:44-46). A
Greek idiom explains what it means to be wholly truthful. To be “open wide” shows that one is not hiding anything, which is equivalent to the same modern metaphor of
complete truthfulness (2 Cor 6:11).
3. An association with truth-seekers suggests a strong sense of unity based on a clear standard of belonging, in the same way siblings are from the same family (Phil
3:1; James 2:15; 1 Peter 2:17).
4. A standard for trustworthiness is not simply reliant upon abstract, propositional truth statements but upon the person who is speaking (John 8:44). It is not enough that
words be accurate but the speaker herself must be a truth-teller. Diotrephes is unflatteringly contrasted with Demetrius (3 John 9-12). The former speaks untruth,
disassociating himself from the Church. The latter is said to embody truth, which can be confirmed by everyone within the group including the apostle John.
5. Defection from The Faith, joining the other side, is apostasy. In the Old Testament switching sides suggests a trespass, stepping over the line. The trespasser who
steps backwards is said to be “backsliding” (Isa 57:17; Jer 3:14, 22; 31:22; 49:4; 50:6). One who backslides is disloyal or faithless (Prov 1:32; Jer. 2:19; 3:6, 8, 11, 12,
22; 5:6; 8:5; 14:7; Hosea 11:7; 14:4). Israel was said to have deserted The Lord (Josh 22:22; 2 Chron 29:19; 33:19; Jer 2:19). Ultimately, apostasy is a conscious
rejection of “the way of the Lord, the requirements of their God” (Jer 5:5) by “scattering favors to foreign gods” (Jer 3:13).
6. “Choice” is the root meaning of “heretic.” In the New Testament, the word was equivalent to a voluntary, personal decision to turn away from belief, showing the person
was never a believer in the first place (Heb 10:26-31; 6:1-6; 2 Pet 2:20-22; 1 John 2:18-19). Dedicated to himself, “heretic” expanded to mean “factious,” one who
becomes divisive; of a diversity which destroys unity (Rom 16:17). The “heretical person” (Titus 3:10) is one who makes decisions independent of community and
authority (2 Peter 2:2).
7. Heretics serve “their own appetites” (Rom 16:18). Intentional isolation creates heretics who establish patterns of self-centeredness. Examples of placing self before
others occurred at communion (1 Cor 11:18-19) and teaching (1 Tim 1:3-7). A heretic is characterized as “puffed up with conceit and understanding nothing” (1 Tim
6:4). The Christian message is not self-centered but others-centered (Mark 10:45; 12:30-31; Phil 2:1-11).
8. The heretical person is consistently compared to the hygienic condition of doctrine (Titus 1:9-2:1; 3:9-11); as good hygiene wards off sickness, so good hygienic
doctrine wards off doctrinal sickness.
9. Paul’s words, “I insist on these things” (Titus 3:8a; 1 Tim 3:1; 2 Tim 2:11), within the immediate context of the passages suggests right doctrine is inexorably linked with
right deeds. “Profitable” works (Titus 3.8) are immediately contrasted with “unprofitable” talk. Worthless speech (Titus 1:10; 1 Tim 1:6) does not lead to good works.
Right learning and living of a true Christian exposes the heretic (2 Thess 2:11-17; 1 Tim 4:15).
10. Christians should study the Bible, and stand on its sound doctrine. Church history should be studied in order to see how previous Christians dealt with heresy in their
time. Singing theologically correct hymns practices the clear teaching of Colossians 3:16. Catechizing children in God’s Truth and sound doctrine is the duty of every
Christian parent. Not placing too much emphasis on a single person, prescription, or curriculum acknowledges the diversity of explication of truth that gives a broader
understanding in which to discern Scripture. The importance of community, “encouraging each other with sound doctrine” (Titus 1:9), is the antidote to the person who
creates factions within Christ’s body (1 Cor 11:19; Gal 1:8-9; 5:20; 2 Pet 2:1).

1. My responsibility is to read God’s Word to know God better in order to worship Him in everything I think, become, and do.
2. I know that Truth is based on an objective source of knowledge, the Scriptures.
3. I realize that people may twist Truth to make it their “truth.”
4. I bear a charge to ingest and digest Truth (Ps 119:103; Jer 15:16; Ezek 2:9-3:2).
5. My obligation is not to argue others who are not Christians into accepting Truth, but to correct unbelievers with gentleness (2 Tim 2:24-26).

1. Quotes Seneca, the Roman philosopher whose life coincided with the life of Paul, said that all men were looking toward salvation. What we need, he said, is “a hand
let down to lift us up.” George Orwell, in the introduction to Animal Farm, “At any given moment there is an orthodoxy, a body of ideas of which it is assumed that all
right-thinking people will accept without question. It is not exactly forbidden to say this, that, or the other, but it is "not done" to say it . . . Anyone who challenges the
prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular
press or in the high-brow periodicals.” Christian apologist Irenaeus in Against Heresies (1.2) said, "Error, indeed, is never set forth in its naked deformity, lest, being
thus exposed, it should at once be detected. But it is craftily decked out in on attractive dress, so as, by its outward form, to make it appear to the inexperienced . . .
more true than truth itself."
2. Birds Are there specific Scriptural statements about a bird unit that identifies a clear theological teaching? Many verses comment on God’s creatures as a whole. The
following list is only representative of wedding God’s view of creation with our teaching about creation.
1. Genesis 1:20-21 God…

1. “created…every winged bird”—birds are a direct result of His handiwork
2. “according to its kind”—varieties of birds
3. said “Let birds fly above the earth…”—a place for the birds is established
4. said “and across the expanse of the sky…”—the amount of birds is large (corresponding to the parallel comment that the water is to “teem with living creatures”)
2. Genesis 2:19 God commanded that man name the animals establishing his authority over creatures while providing a classification system
3. Genesis 9:10, 12, 15-16 God made an agreement with all creatures concerning the judgment of the earth
4. Psalm 103:20-22 all God’s works are to give Him praise
5. Psalm 104:24-30 the earth is full of God’s creatures who depend on Him for their food and are given “good things”
6. Revelation 19:17-18, 21 the birds will participate in God’s judgment
3. God’s Attributes Hebraic-Christian theology of everything is based on: God is Creator (Gen 1:1; John 1:3, 10; Eph 3:9), Sustainer (Matt 6:26; Heb 1:3), Beneficiary
(Col 1:16; Heb 2:10 “for Him”), Redeemer (Col 1:20; Rev 21:1-5); Judge (John 5:29; 2 Peter 3:10-13), and Restorer (Isa 65:21-23; Acts 3:21) of His creation.
4. Life Questions What do we know theologically about birds (or anything in God’s creation)?
1. What’s Real? How can I know birds exist?

2. What’s Known? How can I study birds?
3. What’s Best? How do I treat the birds?
4. What’s A Person? How am I different than the birds?
5. What’s Next? What happens when birds die?
5. Resources Bible Doctrine (Wayne Grudem); New Dictionary of Biblical Theology (eds. Carson, Goldsworthy); Harold O. J. Brown, Heresies: Heresy and Orthodoxy in
the History of The Church; G. K. Chesterton, Heretics.
6. Cultural Institutions Science, the arts, hospitals, universities, Alcoholics Anonymous (AA), The Salvation Army, are just a few of the social groups which were created
by Hebraic-Christian thinking, caring, and doing. Have students research specific groups that have origins founded in biblical truth.
7. Story Tony Campolo tells the unforgettable story “A Party in Honolulu” in his book The Kingdom of God is a Party. [Reading the whole story is a must but here is the
punch line.] After throwing a birthday bash for a prostitute in a Hawaiian diner, Campolo prays for the woman. The upset owner of the establishment snarls, “Hey! You
never told me you were a preacher. What kind of church do you belong to?” In one of those moments when just the right words came I answered, “I belong to a
church that throws birthday parties for whores at 3:30 in the morning.” Harry waited a moment and then almost sneered as he answered, “No you don’t there’s no
church like that. If there was, I’d join it. I’d join a church like that!” And Campolo ends the story by saying, “That’s the kind of church that Jesus came to create!” [Tony
Campolo. 1990. The Kingdom of God is a Party (Word): 3-9.]
8. Biography Read a book that will make you laugh and cry, rekindling the fire of serving others in Christ’s name: The Same Kind of Different as You. A poor homeless
man and a rich art dealer become friends through the message of the Gospel, helping each other to help others. What Difference Do It Make? is the follow up volume
telling stories from other Christians as they impact their world for Christ.
9. Literature The Brothers Karamazov (Fyodor Dostoevsky) chapter five entitled, “The Grand Inquisitor on the Nature of Man” can be read apart from the book if read
with the background of chapter four. It is a story within a story and includes a profound defense in the mouth of an agnostic of a Christ who will neither manipulate or
be manipulated but who seeks the free love of individuals. He will not do what others have done; he will not be a dictator or manipulate people with free gifts and
bribes. He wants to be chosen out of the freedom of individual will. Ivan, the agnostic brother says about Christ, “Thou didst desire man’s free love that he should
follow Thee freely, enticed and taken captive by Thee. In place of the rigid, ancient law, man must hereafter decide for himself what is good and what is evil, having
only Thy image before him as his guide.”
10. Salvation In his commentary on the book of Acts, Harry Ironside tells the story of the man who was wonderfully saved and arose in a class meeting to testify to his new
found joy. The man’s heart was full of joy and his lips spoke of Jesus alone as Lord. The class leader was a legalist, and said when the other had finished, “Our brother
has told us what the Lord did for him, but has forgotten to tell us what he did in order to be saved. God does His part when we do ours. Brother, did you not do your
part before God saved you?” Without hesitation the man exclaimed, “I surely did do my part. I ran away from God as fast as my sins could carry me. That was my part.
And God chased me till He caught me. That was His part.”
Bible - Bible Study, Research, Application

All study begins with presuppositions. Christian Bible study should begin with the presupposition that God is eternal. Everything temporal—reality, knowledge, ethics—
comes from Him (Isa 44:24; 45:7; John 1:3; Acts 7:5; 14:15; 17:24; Rom 11:36; 1 Cor 8:6). Since God is the Creator of all things (Prov 16:4; 26:10; Eph 3:9; Col 1:16; Heb
2:10; Rev 4:11; 10:6), humans do not create but simply discover truth. All things are created through, by, and for God (Ps 8:6; John 13:3; 1 Cor 15:27, 28; Eph 1:22; Phil
3:21; Heb 2:8).
1. The personal, eternal, triune Creator, who has revealed Himself in His Word, His world, and His works, prompts the passion of the researcher to learn (Eph 1:15-23;
Phil 1:9-11; Col 1:9-10). Those who study Scripture ponder what God has done (Ps 64:9), stand in awe of His wonders (Ps 65:8), benefit from all His works (Ps 66:5),
all of which cause a fear of Him to spread throughout the earth (Ps 67:7).
2. Any Bible study must begin with an acknowledgement of human limitation: the fallen, finite, fragile state of human understanding. The finite cannot define the infinite;
the imperfect cannot fully comprehend the perfect. God can be known but human knowledge of God and His work is necessarily incomplete (Job 26:14; 28).
3. God is the source and unity of His creation, therefore all truth is God’s Truth wherever it is found, from whomever it is stated (Ps 119:152, 160; 1 Kings 3:1-15; 4:29-34;
10:1-9) based on the person of God through the Word of God.
4. Humility is the essence of knowledge. The one who studies Scripture remembers how much is unknown (Job 11:7; Isa 55:9-11; Phil 2:1-4).
5. Joy can be the result of both the opportunities and outcomes of study (Ps 111:2; Ecc 5:18-20).
6. Thankfulness should pervade the spirit of the person who studies Scripture, who knows that it is by the Spirit’s work within the person and creation that allows any
opportunity in this life. God has crowned humans with honor, who then reflect all glory back to God for His works and His work in the researcher (Deut 8:11-20; Ps 8:5;
115:1; Rom 11:33-36; Eph 5:20; 1 Thess 5:18; 1 Tim 6:17).
7. Listening to people (all ethnicities, all experiences) is imperative. Some Christians believe Scripture is their sole source of authority in life. Other Christians believe that
Scripture is the final authority in life but also accept Christian tradition (writings of other believers in Church history), human reason controlled by Revelation, and
experience (prompted by the Holy Spirit or Providential movements) as valuable adjuncts to biblical teaching (Mark 9:38-41).
8. The Church fulfills Jesus’ great commandment through Bible study: loving God means loving others by sharing truth that is discovered (Mark 12:30-31). The research
of creation is a direct response to loving God (Gen 1:28). Vocational commitments – all can study, some have giftedness toward research – because of the Spirit’s gifts
to God’s people allow the practice of research. This shows love for others.
9. The Church and its leaders bear the responsibility of defending those who cannot defend themselves through Bible study that counteracts cultural error and deception
(Prov 2:1-6; Col 2:8; 2 Tim 2:24-26; Titus 1:9; Heb 5:11-14; 1 John 4:1).
10. The Holy Spirit – third person of the Trinity – is responsible to help with Bible study in the following ways:
1. Transmission (delivery, communication) of Scripture is the Spirit’s role (2 Sam 23:2; Neh 9:30; Ezek 2:2; Zech 7:12; 2 Pet 1:21).
2. The apostles depended on the Spirit’s role in their teaching (John 14:26; 15:16; 16:13).
3. Christians depend on the Spirit to understand Scripture (1 Cor 2:13; 1 John 2:20, 27).
4. Indwelling of the Spirit changes a Christian’s mindset of Scripture (Rom 8:5-9).
5. The Holy Spirit’s role is different from the human spirit in teaching (2 Cor 3:5; 4:7).
6. The Spirit imparts creativity for service based on biblical instruction (Ex 28:3; 31:1-5).

1. I remember I am fallen, finite, and fragile, aware that my full understanding of Scripture is limited while at the same time being sure of the Bible’s truthfulness.
2. I approach my study of the Bible with humility.
3. One of the outcomes of my study of Scripture should be joy.
4. My study of the Bible should be broad, deep, careful, and thoughtful.
5. The Holy Spirit will guide my spirit in apprehending Scripture.

1. Principles of Bible Study The most common approach to Bible Study is the OICA method: to observe, interpret, correlate, and apply. The principles found here have
been universal with Bible teachers for a very long time.
OBSERVATION asks, "What does the passage say?" Study the text telescopically ("the BIG picture," in overview)
1. Study the text microscopically ("the little picture," in detail)

2. The three most important rules of Bible study are
1. Context
2. Context
3. Context
INTERPRETATION asks, "What did the passage mean to them, then?
1. Historical situations are important to know

2. Biographical circumstances must be studied
3. Geographical surroundings should be considered
4. Cultural impact will affect how one views the text
5. Today's reader must try to understand yesterday's mindset.
CORRELATION asks, "What do other passages say?"
1. Words and ideas from the passage should be studied in conjunction with the words and ideas from the Bible book or author from which the passage is taken.
2. Words and ideas from the passage should be studied in conjunction with the words and ideas from the testament in which the Bible book resides.
3. Scripture interprets Scripture; Scripture never contradicts itself.
[Verses that may seem to “contradict” each other from passage to passage are not the problem of the text but the problem of the interpreter. Sometimes
Bible students do not have the linguistic, cultural, historical, or mindset background to fully understand much less interpret a passage.
APPLICATION asks, "What does the passage mean to us, today?"
1. Application must be expositional: based on the interpretation

2. Application must be personal: relating to each individual
3. Application must be specific: detailed for the situation
4. Application must be relevant: appropriate for the present
2. The 5 Gaps Bible study depends on a growing understanding of biblical (1) geography (2) culture (3) history (4) language and (5) mindset. Bible study tools such as
Bible handbooks, encyclopedias, dictionaries, archaeological studies, and background books from Bible experts help us to study the Bible in its context.
3. Questions For any Bible passage the following questions should be observed:
1. Are there any repeated words? Repeated phrases? List all.

2. Does the author make any comparisons? Draw any conclusions? List all.
3. Does the author raise any questions? Provide any answers? List all.
4. Does the author point out any cause and effect relationships? List all.
5. Is there any progression to the passage? Time? Actions? Geography? Identify.
6. Identify geographical locations, people, and/or items of cultural interest.
7. Does the passage have a climax? What is it?
8. Does the author use any figures of speech? Unusual or unfamiliar words? List.
9. Is there a pivotal statement or word? What is it?
10. What linking words are used? What ideas do they link? List all.
11. What verbs are used to describe action in the passage? What is significant about these verbs? List all.
4. Application Universal principles for all people, places, cultures, and times that are specific, personal, and relevant should be derived directly from the interpretation of
the passage (using the above ideas). Keep in mind the questions, “So what? Who cares? Why should I study this passage today?”
Bad example: “Jonah chapter four is about anger management. We need to control our unhappiness with others’ actions in Christian conflict.”
Good example: “God is compassionate to both Ninevah and Jonah (Jonah 4:2). We can reflect His character in our lives by showing compassion toward our
enemies.”
5. Change (Part One) Based on the applications, ask “What must I know, be, and do because of what I’ve learned?” Organize responses based on “know (cognition), be
(affection), and do (action).”
For example (from the book of Malachi):
1. Know—“Label, by making a written list, the tone or mood of the questions that Israel was asking God.”
2. Be—“Appreciate the comfortable surroundings of Israel by orally recounting the similarities with our personal comforts today.”
3. Do—“Organize a debate critiquing three news items in the daily paper which show how comfort may lead to complacency toward God.”
6. Change (Part Two) Based on the book of Proverbs, consider the following universal applications:
“He who sows righteousness reaps a sure reward” (Prov 11:18). Those who follow biblical dictates gain favor from the Lord (8:35; 11:20; 12:2, 22; 15:9) as well as
from other people (3:3-4; 11:16; 22:1). Wisdom (8:35; 9:12), joy (10:28; 29:6), love (14:22), and freedom (11:21) are intangible yet real effects of righteous living (10:6,
24; 13:21, 25; 29:18). Internal change is always the best change. Extrinsic rules of conformity only train people to gain that which is immediate. Rewards for good
behavior in the classroom only teach children how to obtain rewards—little else.
Bribery—an external motivation for desired physical behavior—is a perversion of justice (Prov 17:23). If children in a classroom know that there is a “pay off” for
certain types of behavior, they work for the gift not right living. Bribery is said to destabilize a country because of greed (29:4). Greed for bribes is said to bring trouble
to a family (15:27). If children are taught to reach for the carrot at the end of the stick it may produce a desire for more carrots rather than developing a righteous life.
“Giving gifts” may be the way things are done (18:16) but that doesn’t make it right. Everyone wants to be friends with those who have gifts to give (19:6). But getting
in good (“currying favor”) with the teacher may prompt the kind of undo influence all rail against in business and politics. Surely it is the poor who suffer most (19:7-8).
Intangible rewards last longest. Teachers bear the responsibility of doing good when they have the power to act (3:27). Children who accept instruction will be
rewarded (13:13) turning from paths that lead to death (13:14) winning favor versus those calloused and indifferent to instruction (13:15). Faithfulness is rewarded
(14:14), as is hard work (14:23). Physical payment may be forthcoming for some (it is not an absolute promise, cf. 3:1-2) though knowledge is said to be “a rare jewel”
(20:15). A good reputation has worth beyond that which can be seen (10:7). The pursuit of righteousness and love brings honor in life (21:21).
Encouragement toward gaining knowledge, wisdom, and understanding is the focal point of Scripture (Prov 12:8). Gaining these intrinsic rewards is the chorus line in
chapters two through four of Proverbs. It will be also noticed that good behavior is never coerced but prompted through exhortation and the modeling of those who
lead. Kindness is key (16:24). Pleasant words heal, helping children to grow in grace (16:24). How a person responds to praise shows a person’s affection for pride or
humility (27:21). But overall, encouragement is to be the hallmark of the Church (1 Thess 2:11-12; 5:14).
[Source: Eckel’s article http://warpandwoof.org/rewards/ (http://warpandwoof.org/rewards/) ]
Celebration - Curiosity, Wonder, Delight

“It is the glory of God to conceal a matter and the glory of kings to uncover it” says the Proverb (25:2). Solomon himself was personally involved in scientific pursuits (1
Kings 4:29-34). He recognized that anything he discovered was understanding given by God. The Christian distinction here is to glory in God and His works—not in
oneself. Humans “must ponder what He has done” (Ps 64:9; 65:8; 66:5; 67:2, 7). There are no better human words than marvelous and wondrous to describe the biblical
definitions highlighting the human observation of God’s works. Two Hebrew words give the foundation for the English understanding: (1) palah meaning to separate,
distinguish, make great, that which is difficult or surpassingly extraordinary, inexplicable (Dan 11:36) and (2) tamah meaning to be amazed (Ps 48:5) or astonished (Gen
43:33).
1. Observations about the words translated “marvelous” and “wondrous” include the following concepts:
1. Beyond human capabilities of explanation (Job 5:9; 37:5).

2. Awakens astonishment and praise (Ps 98:1).
3. Emphasis is not on the fact of the miracle itself but on God’s work in it (Ps 118:23).
4. The only explanation possible is the extraordinary work of God (“you would not believe even if you were told” Hab 1:5).
5. His work is one of a kind—“never before done in any nation in all the world” (Ex 34:10).
6. God’s miracles were publicly witnessed for everyone to see (Ps 78:12).
7. The excitement is to be publicly proclaimed (“tell,” “show,” “declare,” “talk,” “speak”; 1 Chron 16:24).
8. A command to “remember” God’s wonders suggests the need to revisit them in retelling (1 Chron 16:12; Ps 105:5).
9. The purpose of God’s wonders is to make God’s mercy available—not simply to show His power (Ps 17:7; 31:21).
10. “Fashioning” suggests God’s creativity in activity (Ps 86:9; 95:5; 96:5).
11. God working and performing wonders shows His involvement (Josh 24:17; Ps 98:1; Isa 25:1).
12. The great acts of God (Deut 29:1) are a testimony to the nations (Josh 23:3).
2. God is apart from His world, transcending human understanding by His cosmic wonders (Ps 139:14). But He is also immanently involved in His world, bringing His
personal plans to fruition through historic achievements (Isa 29:14; Micah 7:15; Zech 8:6).
3. Human ability to adequately convey the totality of God’s works pales in comparison to the works themselves. Vocabulary of description is as limited as the finite beings
attempting to explain processes beyond comprehension. Teaching history and science from a Christian perspective necessitates a deep sense of wonder and a deep
bow before the ineffable (unspeakable, incomprehensible, undefinable) nature of our God.
4. But humans should be wary. Scripture teaches that human nature has been collectively twisted since Genesis 3 and individually corrupted from birth (Gen 5:3; Job
15:14-16; Ps 51:5; 58:3; Ecc 7:29; Rom 5:12). Babies are not innocent. Children are not perfectible. No one is taught how to hate—we do what comes naturally (Ps
53:1-3; Rom 3:10-18).
5. Reason and purpose are paramount concerns in the discussion of curiosity, wonder, and delight. “Why” is the most important question because its answer gives
foundation to any study. Scripture suggests that God is the ultimate “cause” (Ps 33:9), establishing laws for the beneficence of people (Deut 30:15) that can be broken
by humans (Num 32:15), sending adverse consequences (Deut 28:25). God directly intervenes in the lives of individuals for decision making as in the case of Pharaoh
(Ex 5-12) or the Persian official over Daniel (1:9).
6. “Wondering” is born of “pondering.” Scripture is clear that we have this need, using the word “meditation” in multiple contexts indicating that wonder should begin
with truth found in Scripture. Joshua 1:8 and Psalm 1:2 are perhaps the most famous statements, imploring the believer to “meditate on God’s Word day and
night.” Psalm 4.4 adds that this practice of quiet contemplation should be done while in bed. And Psalm 143.5 ends with “I muse on the works of Your hands.”
7. All human attempts to right the world’s wrongs and correct creation’s inequities are ethically positive. The potential for goodness such as sacrifice for another cannot
be totally dismissed (based on God’s image in humans; Rom 5:7). Yet we must also acknowledge the malleable motivations of the human spirit. Scripture says that
our heart (our will) is deceptive (Jer 17:9), sin comes from within us (four times stated by Jesus in Mark 7:20-23), and our lustful desires are aroused (2 Pet 2:18). God
will judge everyone’s private motivations and deepest secrets (1 Cor 4:3-5; Heb 4:12-13). Every “good” thing is tainted by sin’s corrosive effect (Isa. 64:6).
8. Curiosity depends on the skill of invention and is God ordained whether it be building the tabernacle (Ex 31:4; 35:32, 35), war machinery (2 Chron 26:15), or a problem
solver who gets the job done (2 Chron 2:14). Reason for living is built into humans if God exists. Satisfaction in human achievement is dependent upon how God has
gifted us.

1. “I don’t know” is an acceptable statement to make in discovery because of human limitation.
2. “I wonder if” comes from wonder of God’s creation.
3. “I delight” in the study of God’s creation (Ps 111:2).
4. I must be wary of my inherent sinfulness, thinking I have done something when God has done everything (Deut 6:1-12; 8:11-18).
1. Questions Does our teaching and learning reinforce a jaded view of the world as filled primarily with things to be used, things to be memorized, things to be bought
and sold, things to be written down in exchange for grades? Do our pedagogical choices reinforce a sense of generosity and abundance of creation, of the beauty and
intricacy of the world, and of the possibility of delight as a response to learning?
2. Horror What are the biblical teachings on addiction, curiosity, unbounded pursuit of knowledge, evil, monsters, mystery, idolatry, etc. which give foundation and
permeation for a Christian understanding of classic horror literature?
3. Frankenstein #1 One of the important treatises to come out of the Enlightenment was that human nature was perfectible, that people are good at heart. Shelley’s
monster reflects the author’s obvious belief of the “mildness” of human nature. Only societies’ cruelties could transform the innocence of the just-born-monster to an
enraged malevolence. All the way through the tale the monster’s external appearance seems just cause for villagers’ attacks. Even after the monster kills, his
confession of childlike innocence in the victim rises to the surface. Frankenstein can subtly deceive through this seeming innocuous theme. Reader beware!
4. Frankenstein #2 When Shelley raises the issue of curiosity for the forbidden leading to the monstrous, she consciously or unconsciously depends on the doctrine of
depravity to make her point. Whether we realize it or not, today’s movies are dependent upon the biblical doctrine of depravity and spin off the ideas resident within
Frankenstein. The unspoken, yet clearly articulated, questions Shelley would have us consider are these: Is imagination a good thing? Did “curiosity kill the cat” or is
the cat a cat because it is curious? How far is too far? How important is community or friendship in acting as a constructive critic?
5. Frankenstein #3 The most balanced view of human nature appears in chapter thirteen of Frankenstein as the scientist asks, “Was man, indeed, at once so powerful,
so virtuous and magnificent, yet so vicious and base? He appeared at one time a mere scion of the evil principle and at another as all that can be conceived of noble
and godlike.”
6. Pandora Research the first woman sent to tempt mankind. Compare the myth to scientists claiming curiosity as the major reason for their vocation. Discuss should
there be limits to curiosity with Pandora’s Box and the frontiers of science?
7. Dr. Jekyll and Mr. Hyde Read the first paragraph of the story to the class. Discuss the question “How does curiosity matter in discussions of mystery?
8. Allure Are we competing with God when we are drawn to the unknown by our curiosity? Is there such a thing as “unbridled curiosity”? How does literature help us
examine and expose the problems with forbidden knowledge?
9. Pre-Reading Ideas for Discussion
1. Why do people enjoy learning about the “abnormal”? What is it about our nature that creates the interest?
2. What comes to mind upon hearing the word “possibility”? What creates the opportunity for possibility? Should possibilities always be pursued?
3. What is “fear”? How is fear different or similar to “wonder”? Why are people frightened?
4. Discuss the essence of human nature. What makes us “tick”?
5. What is “evil”? What is the origin of evil? Is evil a force? A person? Supernatural? Is the phrase “good versus evil” true? Is evil equal to what is good or
righteous?
6. Exploration or exploitation: discuss “discovery” from both perspectives.
7. What is the origin of “delight”?
8. How can we invite others to participate with us in “wonder”?
10. Elementary books Curious George; Siegfried’s Smelly Socks; The Cat in the Hat.
11. The Intellectual Life The most practical book on delighting in study is Sertillanges, A.G. The intellectual life: Its spirit, conditions, methods. Translated from the French
by Mary Ryan. Foreword by James V. Schall. Reprint. (The Catholic University of America Press, 1998).
12. Silence Reports in Huffington Post and Christianity Today have caught up with the idea that silence is good for the brain. Scripture established (above) the necessity of
quiet meditation on His Word and Works long ago.
https://www.huffingtonpost.com/entry/silence-brain-benefits_us_56d83967e4b0000de4037004 (https://www.huffingtonpost.com/entry/silence-brain-benefits_us_56d83967e4b0000de4037004)
http://www.christianitytoday.com/ct/2016/march/your-spiritual-crisis-has-214-likes.html (http://www.christianitytoday.com/ct/2016/march/your-spiritual-crisis-has-214-likes.html)
13. Girls A Mighty Girl is a great website encouraging young women to be curious, wonder, and delight. https://www.amightygirl.com/ (https://www.amightygirl.com/) See my essay
about “women” with the spotlight on my granddaughter Marilyn. http://warpandwoof.org/2016/10/04/women/ (http://warpandwoof.org/2016/10/04/women/)
Celebration - Thank-you, Gratitude, Excellence

To acknowledge life as a gift of God, one’s whole focus and concentration must be shifted from self to One outside ourselves. Gratitude focuses one’s attention upward.
Thankfulness is of preeminent importance. Disciples of Jesus as Lord bow the knee to their Sovereign Savior both in response to Who He is as well as what He has
done. Appreciation is born out in worship. “Worship” is the total response of the total person to our Lord Jesus. “In all things He shall receive the preeminence” (Col 1:18)
who has “reconciled all things to Himself” (Col 1:20) that we should do “all things in the name of the Lord Jesus, giving thanks to God the Father through him” (Col 3:17).
Leaders then bear responsibility for encouraging disciples to focus their love for God through others (Mark 12:30-31), working toward excellence in their God-given lives.
Encouraging gratitude encourages excellence.
1. Deuteronomy gives the foundation for gratitude leading to excellence.
2. Deuteronomy 4:5—God gives principles for living life. Every decision should be appreciative for standards given.
3. Deuteronomy 4:6—Others see God through our application to life of God’s law.
4. Deuteronomy 4:7—God is close to and cares for His people, taking pleasure in us and our activities.
5. Deuteronomy 4:8—God is separate from, sets standards for His people. Every thought, attitude, and action we take should be exercised with gratitude.
6. Deuteronomy 4:9—We bear responsibility for remembering God’s principles, passing them on to others, a marker of appreciation, and an expectation of excellence.
7. Distinction in one’s work is a marker of excellence born of gratitude for God’s distinctiveness. The Hebrew word for holy identifies both God’s Person (“Holy One,” Ps.
78.41; 89.13; 99.3, 9; 111.9; etc.) and God’s people (Lev 11.44-45; 19.2; 1 Pet 1.14-15) as inherently different in their nature.
8. Summarizing the distinction between cultures becomes apparent: Hebrews were to worship their God based on gratitude, other nations worshipped man-made gods
for fear.
9. Gratitude signals acknowledgement that I am responsible to someone else. Christians practice thanks through prayer (Ps 75:1) in all things (Eph 5:20).
10. Special days and feasts (Leviticus 23-25) were to remind Israel of the need for gratitude. Suffering and loss is part of life. Gratitude is essential no matter the
circumstance.
11. Other faith-learning integration principles: Media #2: Stories, Storytelling, Storytellers; Bible #3: Belief, Truth, Theology; Communication #2: Honesty, Bias,
Journalism; World Languages #2: Contextualization; People #4: Manners, Goodness, Axiology.

1. How can we express our gratitude?
2. How much should we give?
3. How do we take communion with gratitude?
4. How should we sing with gratitude?
5. How should my emotion change toward gratitude?

1. Complaining How often do we belly ache about the slightest of grievances? Did another driver cut us off on the highway? Was someone inconsiderate in the
checkout line? Did a person not meet our slightest expectation? What small inconvenience has intruded upon our lives today? Has a light bulb gone out? Has the
printer run out of ink? Did we get a paper cut? Were we let down because the product was out of stock? Was our latte not made to our liking? Are we a generation
of whiners? Are we ever pleased about anything without qualifying complaint? Can we stop focusing on the smallest of maladjustments from our day to consider our
ingratitude? Have we become Scrooge?
2. Quotes “He is a wise man who does not grieve for the things he has not, but rejoices for those which he has,” (ascribed to the Greek philosopher Epictetus). “Gratitude
is not only the greatest of virtues but the parent of all others,” says the Roman historian Cicero. Seneca, a contemporary of Cicero said, “He who receives benefit with
gratitude repays the first installment on his debt.” Dietrich Bonhoeffer—a man who could make this claim based on how he lived—wrote, “In an ordinary life we hardly
realize that we receive a great deal more than we give, and that it is only with gratitude that life becomes rich.”
3. Resources See my essays about “Thanksgiving” (1) why we should be willing to crawl over broken glass, (2) why grace is crucial to our gratitude, and (3) the retelling
of “Androcles and the Lion” http://warpandwoof.org/2009/12/06/thanksgiving-crawling-over-broken-glass/ (http://warpandwoof.org/2009/12/06/thanksgiving-crawling-over-broken-glass/)
http://warpandwoof.org/2014/11/24/thanksgiving/ (http://warpandwoof.org/2014/11/24/thanksgiving/)
http://warpandwoof.org/2017/11/22/thanksgiving-androcles-and-the-lion/ (http://warpandwoof.org/2017/11/22/thanksgiving-androcles-and-the-lion/)
4. Service “When I consider how my light is spent . . . and that one talent which is death to hide . . . to serve therewith my Maker . . . they also serve who only stand and
wait.” (John Milton, Sonnet 19).
5. Appreciation of Religion America’s first president declared in his farewell address: "Of all the dispositions and habits which lead to political prosperity, religion and
morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these
firmest props of the duties of men and citizens."
1. How does George Washington’s statement square with The Declaration of Independence that declares that "governments are instituted among men, deriving their
just powers from the consent of the governed"?
2. Compare the statement with what John Adams wrote: "Our Constitution was made only for a moral and religious people. It is wholly inadequate for the government
of any other."
6. Appreciation of the Military Research and discuss the following: origins of military service songs such as the Marine Corps; Arlington National Cemetery; Lincoln’s 2nd
Inaugural.
7. Resource Robert A. Emmons, Thanks: How Practicing Gratitude Can Make You Happier (Houghton-Mifflin, 2008).
8. Pride There is a need at every level of authority – whether professors or presidents – to maintain intellectual humility. The Chronicle of Higher Education makes the
point that teachers should set the standard: https://www.chronicle.com/article/Teaching-Humility-in-an-Age-of/240266 (https://www.chronicle.com/article/Teaching-Humility-in-an-Age-of/240266)
9. Website The University of Connecticut offers a great service to students. “But if we want to live in a tolerant society where we are not only open-minded but willing to
learn from others, we need to balance humility and conviction. We can start by looking past ourselves — and admitting that we don’t know it all.” Michael Patrick Lynch
is professor of philosophy at the University of Connecticut https://humilityandconviction.uconn.edu/ (https://humilityandconviction.uconn.edu/)
10. Business Chick fil A is know for more than serving chicken. It seems that one of the reasons for the success is that “Please” and “Thank you” are consistently used by
workers. http://www.businessinsider.com/chick-fil-a-is-the-most-polite-chain-2017-4 (http://www.businessinsider.com/chick-fil-a-is-the-most-polite-chain-2017-4)
11. Smart Decision making for students begins with admitting people don’t know it all. Excerpt: https://www.thetimes.co.uk/article/teach-pupils-the-virtue-of-humility-to-help-them-make-smart-
decisions-hdbn7cvmv (https://www.thetimes.co.uk/article/teach-pupils-the-virtue-of-humility-to-help-them-make-smart-decisions-hdbn7cvmv)
The virtue of intellectual humility should be taught in schools, according to psychologists, who have found that it makes people more accurate in their
judgments.
Willingness to admit that we may be wrong seems to allow us to weigh evidence more fairly and to appraise others more kindly, the research suggests.
Mark Leary, professor of psychology and neuroscience at Duke University in Durham, North Carolina, said that most people tended to be too confident that they
were right. Studies suggest that we place about 20 per cent too much faith in our opinions about the world.
12. Manners How an individual treats others is often reflected in proper decorum. Did you sense gratitude (“thank you”), politeness (“please”), self-control (allowing others
to dictate direction), or grace (generosity of spirit toward others in word, attitude, and action) in your actions?
13. Stories Telling stories helps young people develop character. See William Kilpatrick, Books that Build Character: A Guide to Teaching Your Child Moral Values Through
Stories. (Touchstone, 1994). Here are a few examples—
1. The Wretched Stone (the problems with image)
2. Why the Sea is Salt (the problem of greed, misuse)
3. Even Higher (the problem of complainers versus doers)
4. The Fisherman and His Wife (the problem of wanting more)
5. The Marzipan Moon (the problem of ingratitude; leaving well enough alone)
6. The Sword of Damocles (the problem with obsession of power)
7. Androcles and the Lion (the problem of grudge)
8. Grandmother’s Table (the problem of setting the wrong example)
9. The Fox and the Crow (the problem of pride)
14. Discuss Why is gratitude the basis for ethics? (We give honor to someone outside ourselves which then guides our decisions for right or wrong)
15. Evaluation So how does a professor assess a student’s work as “excellent”? How does a Christian gauge, quantify, or quality a performance or product as
superior? How will we define excellence? Distinction is a marker of excellence (see “biblical foundation, #2” above). God’s holiness means to be distinctive or set
apart. But how do we practice excellence? How do we know when excellence and distinction meet? What evidence can we produce that our work is a “cut above”?
[The Hebrew word for “holy” means “to cut.”] Christian evaluation:
1. practices faith-learning integration within their discipline, believing the wedding of belief with academic excellence to be inseparable.
2. holds students to high standards of academic excellence without excuse, fulfilling the Genesis command to subdue creation.
3. maintains that order is necessary, standing against human rebellion born of fleeting emotional desire, because order promotes excellence.
4. concludes that order encourages discipline, obedience, and responsibility toward doing one’s duty—all markers of excellence.
5. understands humanities’ fallen condition, resisting its constant clamor to lower standards, accepting responsibility for excellence.
6. contends that human standards for excellence (“doing our best”) by themselves produce nothing more than vanity and pride.
7. separates excellence from mere earthly success, agreeing that the ultimate evaluation of a person’s faithfulness must be left to the Faithful Creator.
8. commits to eternal goals, produces long-term commitments, acknowledging that excellence is measured in Heaven, not on earth.
9. credits God’s personal working in one’s life which strengthens God’s people to do Heaven’s work on earth.
10. offers one’s gifts and energies—the whole of a person—to the dedication of the Trinity’s work in creation.
[Source: http://warpandwoof.org/2011/01/19/excellence/ (http://warpandwoof.org/2011/01/19/excellence/) ]
Celebration - Pioneers, Adventure, Success

Christian learning begins with at least five Christian pioneering assumptions: (1) no dichotomy exists between secular and sacred—the whole world and all of life belong
to the Creator (1 Chron 29:10-16; Pss. 24:1; 50:9-12; 89:11); (2) common grace—truth found within creation—can be accessed because the Creator was pleased to
leave it there, intending delight and wonder for the discoverer (Job 26; 28:1-11; Prov 25:2); (3) ways of knowing are premised upon “the fear of The Lord” (Prov 1:7; 9:10);
(4) the Christian Scriptures are the central organizing core of learning (2 Tim 1:14; 2:15; 3:14-17) allowing for evaluation, interpretation, and purpose of education; and (5)
the Christian scholar (2 Chron 17:7-9; Prov 2:1-6; 2 Cor 10:3-5) bears the responsibility to employ Christian thinking in the pursuit of Truth.
1. Adventure in life is possible because God’s laws are a transcendent, eternal, personal, ethical base giving boundaries to human endeavor (Deut 30:11-16).
2. Pioneers have restrictions, however, because of human finitude. People are limited and must acknowledge their limitations. Ponder the implications of Isaiah 40:12-17,
21-25.
3. God cares that human discovery is premised upon knowledge of Himself (Jer 9:23-24 in the positive sense, Zeph 1:12, in the negative).
4. Galatians 6:9 stands as a universal principle embedded by God in His creation that explains what one sows she will also reap.
5. Sometimes people desire to be “on their own” believing “everything will turn out fine” all along hoping that there is Someone out there to “catch them if they fall.” Evil is
seductive (Gen 4:7). Evil portrays itself as good (2 Cor 11:13-15). Following evil is to travel in darkness (Prov 4:19). Righteousness is hard—because so many think it
stupid—but reliable (Matt 7:14).
6. Psalms one and two stand as monuments to all human endeavor: our maximum self-made, self-promoted efforts and intentions are incomplete and insufficient. We
can shake our fists at Heaven or bow before God’s throne.
7. Apart from God, all is futility. On earth, everything is corrupted. The refrain in Ecclesiastes that all of life is God’s gift (2:24-26; 3:12-13; 5:18-20; 8:15; 9:9-10) suggests
that life’s meaning is Heaven’s endowment.
8. “Success,” humanly speaking, comes from God alone when people (1) honor their parents (Deut 5:16); (2) walk with God (Prov 2:7); (3) fear God (Neh 1:11); (4) obey
God’s commands (1 Kings 2:4; Prov 3:1-4); and (5) give to God’s work (Mal 3:10).
9. Romans 15:14-25 is a study in how a man of God established his life on a biblical philosophy, with providential plans, missional priorities, and Christian perseverance.
Paul’s pioneer spirit – not building on another’s foundation (15:20) – is testimony for everyone who seeks to advance God’s Kingdom on earth.
10. Other faith-learning integration principles which may be helpful are also available: Vocation #’s 1-4; Money: #4 Caring, Creative, Economics; Technology #’s 2 & 4:
Information & Intermediary; Communication #3: Words, Logic, Rhetoric

1. As a pioneer, I submit to the Lordship of Christ in all things.
2. I communicate my mission premised on biblical principles.
3. I collaborate with other Christians who are doing God’s work.
4. I fellowship with other Christians who desire to support my work.
5. I commit myself to the hard work of doing God’s will through God’s work
1. “C” Students President George W. Bush was mocked by journalists and academics for having “C” grades in his undergraduate coursework. According to Jeff Haden, 8
out of 10 self-made millionaires were not “A” students. How can teachers reassess their views of students, considerate of character traits, “soft skills,” peer
evaluations, experiential learning, and the unseen work of the Holy Spirit?
https://www.linkedin.com/pulse/8-10-self-made-millionaires-were-students-instead-share-jeff-haden/ (https://www.linkedin.com/pulse/8-10-self-made-millionaires-were-students-instead-share-jeff-haden/)
2. Failure How many failures preceded Edison’s success with the light bulb? William Wilberforce sustained a catastrophic defeat during his campaign to eliminate slavery
in England just as he was at the precipice of victory. Read the account of John Newton’s letter that encouraged and sustained Wilberforce during the dark days. Ask
students to research “failures” that led to successes such as those of Edison and Wilberforce. Then ask them to write a note of encouragement to someone they know
who needs to continue their movement to overcome failure. https://christianhistoryinstitute.org/magazine/article/you-have-not-labored-in-vain
(https://christianhistoryinstitute.org/magazine/article/you-have-not-labored-in-vain)
3. Unheard-of How many thinkers are “rediscovered” hundreds of years after their deaths? How many past discoveries are only now finding application? How many
creations sometimes accrue value over years? How many thousand-year-old writings are still being studied today? Assign “discovery of discovery” research,
encouraging students toward forward thinking applications.
4. Illegitimate Success Children born out of wedlock should never be distained. A few notable famous folk who were conceived outside of marriage include: Leonardo da
Vinci, son of a notary & peasant girl who also painted the Sistine Chapel; Thomas Paine, illegitimate son who wrote “Common Sense” spurring the American
Revolution; Alexander Hamilton, “Founding Father” of the American Revolution; Perez, illegitimate son of Judah and Tamar (Genesis 38) who is in the genealogy of
Jesus (Matthew 1). How does the idea of “illegitimate success” correspond to the pro-life movement or teacher perceptions of students?
5. Movie The Blind Side is a movie based on the true-life story of Baltimore Raven Michael Oher. Michael came from a broken home where his father had been
murdered and his mother was a crack addict. He attended eleven different schools during his first nine years as a student, alternating between foster homes, having
no fixed address until he was 16 years of age. The Tuohys, a Christian family in Atlanta, GA, took Michael in. Caring for him, they hired a tutor, eventually adopting
Michael, sending him to Briarcrest Christian School. At the entrance of the campus is inscribed this statement, “With God, all things are possible.” Michael’s success
and transformed life is due to the effective ministry of the Tuohy family because of the power of God.1
1http://thepoint.breakpoint.org/tp-home/blog-archives/13258-michael-oher-film
6. Frankenstein “I will pioneer a new way, explore unknown powers, and unfold to the world the deepest mysteries of creation” (Frankenstein, chapter three). What or
who is “the enemy”? Shelley would call it conscience. Indeed our consciences do witness to us even as unbelievers (Rom 2:14, 15). People inherently know that some
things are right and others are wrong (1 Cor 5:1). Our consciences, however, are darkened, hardened producing an uncaring attitude toward right and wrong (Eph
4:17-19). Christians would suggest that “the ruler of this world” (John 12:31) diverts human attention away from true benevolence to destruction (Rom 3:16; 1 Tim 6:9).
Blinding men and women (2 Cor 4:4) with desires for success or power, our adversary plays upon our pride, his own destructive path (1 Tim 3:6).
7. Brilliance Ecclesiastes 7:23-25, 29 suggests that human aptitude does not necessarily guarantee triumph in problem solving. If the dignity of personhood is
abandoned, humans become little more than a cog in a machine. Human life matters more than “success.”
8. Writing in the present is writing for the future. My words exist in multiple audio, video, published, digital, curricula, and hard-copy venues. Some may be burned or
trashed. Others may never be read. Others simply ignored. Still more may be taken to task by a critic. Hopefully more will be quoted publications for a new
audience. The words are anything but a “zero.” Any success given by God through these words may enable other Christian pioneers, people I may not meet until
Eternity. Research and discuss what successes in one generation helped those who came later.
9. Pioneers. Explorers. Trailblazers. Others have gone before us. And it’s a good thing. Forerunners like Lewis and Clark established the possibilities of roads that
moved people westward. Neal Armstrong will forever be remembered for his leap from the lunar space module. Rosa Parks has a name synonymous with standing
up by sitting down. Vistas and horizons can be conquered because someone else traversed the land first.
10. Exploration or Exploitation? Research and discuss the following concepts in American and/or world history: Pioneers, Settlement, Indians, Resettlement, Native-
Americans who helped Euro-American settlements: Squanto, Chief Massasoit, Samoset, Pocahontas, Sacagawea, the Wampanoag tribe.
11. Questions Are students discovering and developing their spiritual gifts? Are students becoming more like Christ, making Him preeminent in all things? Am I open to
new ideas? Have I dared to scrap some dead priorities and start some new ones, or am I monitoring conformity? Am I distinctive or am I slavishly imitating some other
church? Are people amazed at what is happening? Do they give glory to God? Am I moving into exciting “pioneer territory” or am I fishing in the same puddles with
the same bait? Am I comfortable? Am I afraid to change? Is the challenge gone? Do I confess our need for God’s help?
12. Resources See my essay “Scholar”: http://warpandwoof.org/2017/05/30/scholar/ (http://warpandwoof.org/2017/05/30/scholar/) and “Research” http://warpandwoof.org/2015/01/27/research/
(http://warpandwoof.org/2015/01/27/research/)
Celebration - Remember, Commemoration, Legacy

When God created “the heavens and the earth,” God’s assessment of His work was an act of commemoration: “And He saw that it was good” (Gen 1:4, 10, 12, 18, 21,
25, 31). The word “good” means “beautiful” setting the standard for human excitement in creativity and aesthetics. The material world is good. Christians are not Gnostics,
legalistically binding themselves to human-centered regulations (Col 2:16-24). To enjoy God’s good gifts of life is a sign of gratitude: remembering to be thankful to One
outside of ourselves. The Psalmist is blessed by astronomy, agriculture, biology, law codes, wildlife and human life celebrating God’s work in Psalms 147 and 148.
1. Memory is important. “Forgetfulness” in the Bible was often seen as an act of rebellion, an ethical choice to reject God (2 Pet 3:5). Self-satisfaction causes
“forgetfulness” (Isa 51: 13; Hosea 13:6). It does not take long to “forget” (Ps 106:13). There is an effort in “remembering” (2 Pet 1:12-15; 3:2, 8).
2. Three times in Deuteronomy 8:11-20 God’s people are commanded not to ignore their Maker. Implied in the passage is the process of “forgetting God”: apathy, leads
to pride, ultimately resulting in idolatry. “Being too full of oneself” begins the downward slide of disregarding the Almighty (Hosea 13:6) that seems to take very little
time (Ps 106:13). Ezekiel 16:43-63 explains the outcomes of the active choice of memory deficiency, one of which is the need to fear others (Isa 51:13).
3. One antidote to forgetfulness is activity. The Sabbath is a “sign” (Ezek 20:12, 20) practiced now through community celebration of Jesus’ resurrection (1 Cor 15:54-
16:2). Feasts (Est 9:27-28), stones (Josh 4:7), tassels (Num 15:39-40), table tops (Num 16:36-40), and repositories for Scripture (Deut 11:18) were the premise for
active reminders through monuments, holidays, and medallions. We “make” history live again by singing, pledging, bowing, eating, and drinking with gratefulness to
God for who He is and what He has done.
4. What will we teach in all subjects that will cause our students to remember God’s work in life? How will we teach so that our students will be verbally, visually, actively,
and personally reminded of God’s work in life?
5. If this is God’s world, He made it, and it is important to Him, it should be important to us (Gen 1; 1 Chr 29:11; Neh 9:6; Ps 33:6-11; 50:9-12; 89:11).
6. If the creation praises God for His works, then we should praise God for His creation (Ps 19; 104; 148).
7. We honor, magnify, and glorify God for Who He is—Creator of all (Ecc 12:1; Isa 40:26; 42:5; 44:24; 45:7; 45:18; Amos 4:13; John 1:3; Acts 7:5; Rom 1:25; 1 Cor 8:6;
Eph 3:9; 1 Peter 4:19).
8. If all knowledge comes from Jesus, then we are responsible for that knowledge (Col 2:2-3; cf. 1:9; 2:4, 8).
9. We are responsible to grow in Jesus’ knowledge (Ep 1:15-23; Ph 1:9-11; Col 1:9-10).
10. We are responsible to develop biblical, critical thinking skills (Prov 2:1-6; Col 2:8; Heb 5:11-14). Wisdom is how we better understand the world (Proverbs 8).
11. As creatures responsible to the Creator, we have been given responsibilities to rule the creation (Gen 1:28; 2:5, 15, 19-20; Ps 8:5-8; see also “b.i. rule” document).
12. God has created the earth for human benefit (Ps 115:16; Is 45:12).
13. Even unbelievers ponder what God has done in His creation (Ps 64:9; 65:8; 66:4; 67:2, 7). That should be the believers’ response (Ps 111:2).
14. We should thank God for the various gifts given to people, whatever they are, and however they may benefit others (Rom 12; 1 Cor 12; Eph 4:11-12; 1 Peter 4:10-11).
15. We give God glory in every day living about every thing (Ps 115:1; 1 Cor 10:31; Col 3:23).
16. Satisfaction, Appreciation, and Thankfulness is the most important SAT test we will ever take (Deut 8:10-20). To be ungrateful for the gifts given to us, is to reject the
One who has given those gifts to us (Rom 1:21). We ought to give thanks for all things (Eph 5:20; 1 Th 5:18) since He has given everything for us to enjoy (1 Tim
6:17). [Source: Mark Eckel, “Introduction,” I Just Need Time to Think: Reflective Study as Christian Practice. Westbow, 2014]

1. I will remember what God has done for me.
2. My focus will be on what others have done, thankful for their legacy.
3. I will recall how much work it takes to practice commemoration.
4. The past has much to teach me about how to prepare for the future.

1. Check the Text After reviewing and/or recording the ideas from “Biblical Foundations, #4” above encourage students to create GIF’s, memes, cartoons, logos,
medallions, pictures, sculptures, or other visual arts for the purpose of remembering a Christian truth.
2. Days Off Have the class research why certain days are given “off” from school or why certain holidays exist on the calendar.
3. What is Passed Down The teaching of history is a salute to the past and a stabilizing view toward the future. Remembering history is an active, collective, repetitive,
and reflective process. Memory loss leads to lost motivation to maintain the gifts given through vigilance. The future is always dependent upon the past. In point of
fact, knowing where we come from (ontology or origins) and where we are going to (teleology or purpose) helps us know how to live now (axiology or ethics).
4. Historians Daniel Boorstin’s series Creators, Discoverers, Seekers is second to none. In fact, anything by the famed Librarian of Congress should be
read. Cleopatra’s Nose is a perfect small book to introduce Boorstin’s outlook. Paul Johnson is crucially important for his choice of subjects and his service toward the
conservative perspective on history. History of the American People, Intellectuals, and Modern Times (a modern classic) are imperative. Thomas Cahill’s How the Irish
Saved Civilization was the first in his “hinges of history” series that explains how important monasteries were in preserving Scripture for over one thousand years.
5. Publishers Intercollegiate Studies Institute produces a series of books entitled “A Student’s Guide To _____.” These small books open the pages of at least twenty
major areas of study that will enlighten any Christian mind on politics, literature, history, religion, philosophy, or the liberal arts.
6. Delight The gospel tune, “This World Is Not My Home, I’m Just A Passin’ Through” misses the celebration Christians see throughout the Psalms about daily life. Have
students identify their favorite sights, sounds and smells.
7. Sing A hymn perfectly explains human joy. Have students write their own celebration hymn.
For the beauty of the earth, For the glory of the skies,
For the love which from our birth, Over and around us lies.
Lord of all, to Thee we raise, This our hymn of grateful praise.
For the beauty of each hour, Of the day and of the night,
Hill and vale, and tree and flower, Sun and moon, and stars of light.
For the joy of ear and eye, For the heart and mind’s delight,
For the mystic harmony, Linking sense to sound and sight.
8. Generations Jonathan Edwards left a remarkable legacy, not only through his books and sermons but also through his family. He and his wife, Sarah, had 11 children,
passing on a godly heritage through four generations. Their cultural heritage was equally rich: By 1900 the family’s descendants included 13 college presidents, 30
judges, 65 professors, 66 physicians, 80 public officials, and 100 lawyers.
What does this historical insight suggest about Christians shaping the American mind and character? If modern Christ-followers hope to leave the same
legacy, what implications does Edward’s legacy mean for long-range culture building?
9. Definition “Success shall crown my endeavors…What can stop the determined heart and resolved will man?” Is this a positive or negative motivation from a Christian
point of view? What was God’s original intention for humanity in Genesis one and two that has now become skewed?
10. “Who?” not “What?” Legacy is not so much what we leave behind, but who we leave behind.” See my essay: http://warpandwoof.org/2011/12/27/legacy/
(http://warpandwoof.org/2011/12/27/legacy/)
11. Questions What will people say about us? We can establish our history in words, but will anyone care? Who will believe us? Will our memories be only regarded as
opinion, fog evaporated in the morning sun of another’s point of view? Are historical points of view fashioned by only those who had the time, opportunity, or inclination
to establish their perspective? Has the quest for scientific truth usurped the proper role of discovering historical truth? If we question the reliability of ancient sources is
there any hope of securing authentic authorities from the past?
12. Discuss Csezlaw Milosz’s 1980 Nobel Laureate Address for poetry and his line “Those living owe a debt to those who died.”
Communication - Talking, Listening, Speech

The first activity in creation was talking (Genesis 1:3). God created by speaking. But “telling” is an often cited response to God’s works. The writer himself declares that he
will speak of God’s acts (Psalm 9:1; 71:17; 145:4). The command “to tell” is repeated often (Psalm 26:7; 105:2; Psalm 145:5). Songs are to be sung in response (Psalm
107:22). The directive is given to His creation “everywhere in His dominion to give Him praise” (Psalm 103:22). Furthermore, the earth is said to be “satisfied” with God’s
works (Psalm 104:13) while the heavens “pour forth praise” (Psalm 19:1, 2). Even God Himself is found “rejoicing in His own works” (Psalm 104:31). People not
necessarily linked to Israel are said to “declare your works” (Psalm 64:9; 75:1; cf. 1 Chronicles 16:24) which men have “extolled in song” (Job 36:24) “that all men might
know” (Job 37:7). Humans see God’s work and all He has done for them (Joshua 24:31; Jude 2:7, 10). Samuel gives us a firsthand account of truth knocking on the door.
The prophet used the Hebrew word shmah, occurring nine times in 1 Samuel 15. In the context, Saul is about to rebel against God for a second time. The English reader
can pick up the narrative repetition by watching for the words “hear,” “listen,” and “obey.” Shmah records a three-fold impact on the hearers. We recognize and
understand the words being delivered through our ears to our brain. Listening communicates comprehension; we know what we should do with what we have heard. But
the first two do not count if we do not enact the correct response of active compliance in the third place. The most powerful of these statements is made in 1 Samuel
15:22, the apex of the story. James 1:19-25 reiterates: it’s not enough to hear, one must do. What we say and how we say it matters. Proverbs is clear about the kind of
speech believers should have. Slander is contrasted to trustworthiness (11:13). Concealment of true feelings is a lie (10:18). Wisdom is possible from those who have
understanding “on their lips” (10:13). Beware those who whisper (18:8): they cannot be trusted. Strife leads to quarreling of which there is never an end (17:14, 20:3). The
wise person guards their mouth (13:3), remaining silent about his neighbor whom he could hurt with wayward talk (11:12). It is better to say less than more, to show
restraint than reveal everything: sometimes prudence is less about speech than it is about not saying anything. James 3:1-12 piles metaphor upon metaphor to
communicate that the tongue is best when restricted.
1. Read or die. Perhaps the greatest example of hammering conviction can be found in Nehemiah 8. In the Old Testament, Hebrew people would often have God’s
Word read to them. After a long sojourn in exile, Judah was back in her homeland again. Language skills had atrophied so Nehemiah had to translate and interpret
Scriptural injunction, contextualizing Truth for his listeners. “All the people wept as they heard the words of The Lord declared to them” (v 9); understanding the reading
sent Israel away “with great rejoicing” (v 12).
2. “Is not my word like fire, declares the Lord, and like a hammer that breaks the rock in pieces?” (Jeremiah 23.29). Jeremiah 23:23-32 concerns prophets who do not tell
the truth. God says His Book shatters leadership lies that steer His people astray. The indictment reaches a climax: “The burden is every man’s own word, and you
pervert the words of the living God (Jeremiah 23.36).” “My word” is compared to false teaching (23:16, 17, 18, 22, 28, 29, 30, 36, 38) on which God says His Word, the
hammer, will fall (Isa 9.8).
3. Human communication is a gift that can create or destroy (compare Genesis 2:23, 24 with 3:1-6). We must think Biblically before we speak, concerned with what we
say and how we say it (cf. James 3:1-12).
4. Because God began contact with us, we can know God and are known by Him (Genesis 1:28; Romans 1:19, 20; Psalm 139). Relationship was established by
interaction from God to humans (Genesis 3:8).
5. Revelation brings responsibility (Genesis 2:16, 17). Since God spoke to us, we are accountable for what we do with that knowledge. Our speech can affect every
association: with God or people.
6. What humans do with what they know does make a difference. God spoke clearly (Genesis 2:16, 17) and the consequences of ignored instruction were for this life
and the life to come (Genesis 3:16-24). Our speech should bear the marks of teaching for response. Others should be able to understand, apply and know the
outcome of what we say.

1. I am responsible for what I say and how I say it to both God and other people.
2. Listening is an active behavior demanding concentration on and care for another’s words.
3. My words matter little if they are not backed up with action.

1. Mouths Discuss why it is important that people "confess with their mouth the Lord Jesus" (Romans 10:9, 10). Note the progression of Paul's thought in Romans
10:13-15. Define "preaching" and talk about its importance.
2. Sower, Seed, Soil Read the parable of the soils in Luke 8:4-18. Discuss the responsibility of the listener rather than the speaker. Talk about the implications of Jesus'
comments in verses 16-18 especially. Do people have a responsibility to pursue truth? Can Jesus' words reveal (for those who want to know) and conceal (for those
who don't care) at the same time? What does this tell us about communication of truth? Think about the great principle in verse 18: "If you don't use it, you'll lose it."
3. Speech Have the students do a word study on "tongue," "lips," "mouth," etc. in Proverbs. Make a list of what is affected by our speech. Draw caricatures in class
noting the positive or negative portrayals of speech from Proverbs.
4. Recall Discuss memory and speech. What do people remember best and why? What should that tell us about speaking to people? What makes us say about some
orators, "I could listen to them for hours"? Study the teaching techniques of Jesus. What kind of language, delivery, style, variety, involvement, props, or approach
does Jesus use? What does this tell us about the responsibility of speakers?
5. Cultural Context Why are the makeup, background, and cultural context of an audience so important? In the study above, note how Jesus communicated with
different groups. Discuss how Biblical truth could be communicated to a farmer, computer technician, cashier, business manager, salesperson, homemaker, the local
Kiwanis club, atheist, Hindu, football team, etc. Have students pair up to practice orally.
6. Ears Now discuss the role of the hearer. Why did Jesus often say, "He who has ears to hear, let him hear"? Why did people leave Jesus in John 6? Why did Jesus
say to those who had heard him most, "Have you been so long with me and you still don't understand"? Why are there so many repetitious ideas, statements in the
Bible? Does God have to say things more than once? Why?
7. Rhythm, Pattern Praise God by praying thanks to Him alphabetically (note that Psalms like 119 were built around the Hebrew alphabet).
8. Real Why do people like reality TV, movies based on real events, or live shows of any kind? Simply, stories sell. Stories have captivating power and give the storyteller
the opportunity for interpretation of the story. [Some complain about "the news media": the point being that a few people with a certain viewpoint can "slant" the news.]
Jesus told stories. Jesus explained the stories. People responded. Have students develop a catalog of stories that can be linked with certain lessons/speeches.
Communication - Honesty, Bias, Journalism

Truth is essential for communication. When God spoke creation into being, His character of integrity, trustworthiness and faithfulness was displayed (Psalm 102:25-27;
119:89-96; 1 Peter 4:19). Truth is reliable because God is reliable. Truth corresponds with fact and reality. So truthfulness is part and parcel of speech. When we speak,
we should be honest, genuine, objective, dependable and impartial. We should stop lying, bias, double talk, misrepresentation, half-truths, exploitation, withholding
information, or "playing up" one point of view while ignoring others. Ideas are captive to words. The creation was perfect; everything was "very good" (Genesis 1:31).
God's words were fitted with exact intention (Psalm 12:6). Frustration arises when we "know what we mean but can't put it into words." We should focus on exactitude
and clarity in our rhetoric, avoiding error. We should say what we mean and mean what we say. Biblical commands demand the authority of multiple witnesses (Numbers
35:30, Deuteronomy 17:6, 19:15, 2 Corinthians 13:1, 1 Timothy 5:19). Truth-telling matters in every human sphere, especially journalism, where what people read, they
believe. Those who speak, write, and opine bear great responsibility.
1. All things should be considered. Every side of an issue should be fairly represented. Objectivity and accuracy is paramount. Accusations against individuals should
not be ascribed to "unnamed sources." Witness and accused must confront each other. [Deuteronomy 19:15-18, Proverbs 18:17]
2. The camera can lie. Cropping a picture and framing a headline do the same thing--highlight the point of view of a journalist. Here are some questions to ask: Who
was behind the story? Where was the story placed? How much time or attention did it receive? Who benefited and who was damaged by the story? Perspective
and prominence sway viewers and readers. Instead of making someone look good, the journalist should give everyone a good look. [Genesis 3:9-12; Exodus 20:16,
Proverbs 19:4-6]
3. Statistics can be made to say anything. Surveys can be written to get the kind of response one desires. Statistics can be skewed to influence a certain choice. In this
way, public opinion polls can be used to dictate national policy. Scripture mandates truthfulness in numbers and measurement. Journalists have the power and
responsibility to communicate carefully in an age of statistical morality (e.g., standards of conduct are established based on the majority of people in agreement with
the standard. [Leviticus 19:35, 36, Proverbs 11:1, 16:11, Amos 8:4-6]
4. The first thing people see (headlines in a news article) is often what they believe. Always the first and often the only reading some accomplish is the bold print
introducing an article. Words must be chosen carefully in every context, especially in places where conceptions are shaped. [Deuteronomy 19.18-21, Proverbs 10.21,
12.17-19, 16.30]
5. Editorial policy should be written so that truth and fairness walk hand in hand. Any news source should be constantly cognizant of and willing to apply the following
principles of “word power”: integrity, honesty, painstaking accuracy, understanding the potential good and harm, guarded, substantiated, and opinion based on fact.
Though there may be limited impact on direct action, words can be the compelling means by which to encourage righteousness in the populace. [Proverbs 2:3, 4;
6:16-19; 10:14; 15:1, 23, 28; 16:27, 28; 18:13, 17; 24:12, 24-26; 25:15; 26:23-28; 29:19]

1. I am aware that my own propensity to sin leads me away from The Truth of God and His truth in the world.
2. I repent of my tendency toward sarcasm, innuendo, cynicism, and gossip about people.
3. I commit to caring as much for my studies in school as I do for my interests outside school.
4. I realize that my personal motivations may flavor the words I choose to use in any given situation.
5. I will be careful to hear multiple, variant perspectives on any issue before considering what my own viewpoint might be.

1. They Said That?! Have students interact with the following statements. Winston Churchill reminds us, “A lie is half way around the world before truth gets its pants
[1] [2]
on.” Thomas Sowell refers to the Western media—known as The Fourth Estate—as something more akin to a Fifth Column. Former English Prime Minister Tony
Blair coined the word “viewspaper” to indicate that media no longer do “straight reporting,” rather, journalists create cynicism not by analyzing the results of one’s
[3]
judgments but their motives. Josef Pieper was concerned that when words were divorced from reality, disassociated from truth, they would simply become
[4]
“instruments of power.” Ben Kingsley’s character in Sneakers famously tells Robert Redford’s character, “It’s about who controls the information.”
[1] Any
number of quote websites identify the origin, though one ascribes a dictum very close to this one by Mark Twain. The famed Martin Gilbert in Churchill: A Life
(Henry Holt, 1991) confirms the essence of Churchill’s concern, “It is difficult to overtake slander . . . but the truth is very powerful too” (959).
[2] A “fifth
column” is a group that works within its own country, against its own country. Thomas Sowell. “Fourth Estate or Fifth Column.” 25 January 2005
www.townhall.com. The Pulitzer Prize Winning journalist Peter R. Kann’s article “The Power of the Press” examines the ten current trends of mainstream media 13
December 2006 http://www.opinionjournal.com/extra/?id=110009377.
[3] A copyof the speech originally given at Reuters headquarters in London 12 June 07 was reprinted 21 June 07 and is available at
http://www.opinionjournal.com/extra/?id=110010235.
[4] “The word is perverted and debased, to become a catalyst, a drug.” Josef Pieper. 1974, 1988, 1992. Abuse of Language—Abuse of Power. (2nd edition, reprint,
Ignatius): 20-23. All who know the power of words should possess this small booklet.
2. Bring Them In Visit a newspaper, TV station, cable company, invite a reporter to the classroom. At any grade level have students create a newspaper article based on
a subject being studied which could be addressed journalistically.
3. Get Together Form a forum on media ethics, inviting local bloggers and news media. Create an in-class forum directed toward your discipline or grade level.
4. Definitions Distinguish between “fact,” “opinion,” “viewpoint,” “fake news,” and “bias.”
5. Two Sides Create a mock demonstration of two sides facing off on a volatile issue. Videotape the different perspectives using camera angles, word choice, etc. See
Francis Schaeffer’s Episode #10 in “How Shall We Then Live?” for an example (free to stream on Netflix).
6. Movies Discuss the question, “Should journalists take part in movies with roles as news people?” What does this say about the profession?
7. One of Their Own Make a mock newspaper where students practice discernment and perspective in reporting the news. Have girls and boys report on the same
issues. How were the perspectives different or similar? Have athletically and artistically gifted students report on sports and concerts. Watch for word usage, attitudes,
etc.
8. Books Read Marvin Olasky’s excellent books, Prodigal Press: The Anti-Christian Bias of the American News Media and Telling the Truth: How to Revitalize Christian
Journalism (Crossway, 1988,1996). Many books have been written about journalistic bias. The following books will be beneficial to the discussion: Damned Lies and
Statistics: Untangling Numbers from the Media, Politicians, and Activists (2012), Everyday Bias: Identifying and Navigating Unconscious Judgments in Our Daily Lives,
Howard J. Ross (2014), and Blindspot: Hidden Biases of Good People (2016), Mahzarin R. Banaji.
9. Elementary Readings The Berenstain Bears and the Truth, The Berenstain Bears and Show Some Respect, The Berenstain Bears and Teasing. The Berenstain Bear
series can veer into anti-father perspectives at times but the lessons are worthwhile. My Mouth Is a Volcano! By Julia Cook (Author), Carrie Hartman (Illustrator) is a
great picture book pointing out the problem of interrupting others when they are talking (2006).
10. Create A sample junior-senior high school assignment entitled “Journalism Ethics Notebook” appears below.
Purpose based on transcendent ethical filters, students will be able to analyze, critique, evaluate and respond in written form to the ethical biases of others.
Procedure
(1) Collection Students will read newspapers, magazines, investigate computer services, etc. to accumulate the necessary amount of articles for the overall
project--_____ total. ______ class periods will be spent in the library to help facilitate the process of collection. One of the best, but not the only, places to find
bias is in the editorial sections of newspapers. Students should encourage the help of family in finding articles.
(2) Analysis Students will critique each article using Biblical principles and the potential biases of others. [Research and form a list]. Examples will be given in
class.
What not to do:
..."sermonize" (e.g., preach a Christian position), "summarize" (e.g., review the content of the article) or "simplify" (e.g., identify a story on murder, agreeing
that it is wrong).
...use "Christian" language (i.e., "sin", "salvation", "repentance"): students want anyone to be able to read their perspective.
...write "I feel..." statements: this reflects opinion rather than universal principle.
What to do:
*Choose articles that address the author's worldview. If the student agrees with the author, they must show why the position is ethically correct. If
disagreement exists, students must show why the position is ethically incorrect.
*Use the basic principles of integration to establish a Christian position without using Christian words. Identify the wrong principles of belief or behavior,
showing its effects.
*Note bias in the article, and correct it. Identify the faulty thinking of the author and how it adversely affects the topic. Also cite the Christian position.
*In every case, students should highlight statements from the articles that they are responding to in written form.
Notebook Students will hand in a three-ring, bound notebook and/or digital notebook containing each article with its appropriate response, in a neat, orderly
fashion. The students will follow the examples given in class which will also appear in the notebook.
Sample discussion pages for junior-senior high.
What would you do if . . .
. . . as a journalist, you knew a supermarket chain was "selling rat-gnawed cheese, expired meat, and old ham and fish that had been washed in bleach to kill
its smell?"
Explain what you would do and why based on the following options:
(a) attempt to uncover the food distributor by using "inside sources."
(b) go "undercover," using any means necessary (e.g., lying about who you were to get a job at the supermarket) to expose the corporation.
(c) publically support the positive, health-conscious activities of other food handlers.
(d) call the police or health department.
(e) any combination of the above.
(f) Other: ____________________________
Answer the following questions:
1. If the supermarket is allowed to get away with these practices, what are the consequences?
2. Should the news organization be sued for lying to gain information? Why or why not?
3. Is the "freedom of the press" an issue here? Why or why not?

11. Headlines, By-Lines, Crossing the Lines of Fairness Note the following problems with textbooks, movies, newspapers, the nightly news, and online news:
Dismissal Out of Hand…don’t bother me with more information
Ignoring the News
from The Other Side…another perspective
from The Dark Side…showing only the negatives of one point of view
Stacking the Deck…using words, pictures, arguments, innuendo for one side
Conflict of Interest…not explaining the personal interest in the story
It Depends on Whose Ox is Being Gored…watch when and why people get upset
Marginalizing…“sidelining” a person or their perspective
Minimalizing…suggesting that one position is less important than another
Ridiculing…making fun of a person or their position
Omission…intentionally leaving out pieces or parts that show disagreement
Semantics…word choice, positive or negative, supporting or denigrating
Presuppositions…assuming something to be true, leading to…
Personal/Political Agenda…championing one idea over others, leading to…
Cultural Acceptance…the common perspective assumed by all, leading to…
Traditional Beliefs…incorporation into the “fact” category
Moral Neutrality…moral equivalence, there is no “right or wrong”
Personal experience…incident trumps objective fact
Statistical Manipulation…asking questions to force an particular answer
Poor Logic…fallacious argumentation
Misquote…out of context, “lifted” statements that spoil or support a position
Misinterpretation…leaving people with a false impression while twisting facts
Poorly designed Experiments…the result does not matter if it’s poorly constructed
Credentials of Author…an expert in one field commenting on another
Communication - Words, Logic, Rhetoric

Greek education is based on the “trivium” including grammar (reading, comprehension, and writing of words), logic (reasoning, analysis, discernment) and rhetoric
(debate, evaluation, persuasion). “And God said” is the plain spoken, repetitious phrase in Genesis one which marks the inception of authoritative speech, Truth, material
origins, and the supremacy of The Word (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 28, 29). Genesis—unlike every other creation story—says the physical world is a result of
God’s speech. Psalm 33:9 simply says, “He spoke and it was done.” God’s will was a decision expressed creatively through His creation. While the creation account
begins by verifying what we see, what we see is based on what God says. The words “complete” and “army” (or host, Gen 2:1) suggest that God brought together all the
different parts of creation into a collection. The collection was then organized and arranged. We call creation a “cosmos”—an ordered world. The word “separated” (Gen
1:4, 6, 7, 14, 18) literally means that each part was assigned a place. And the phrase “let them be for” (Gen 1:14) indicates God had a purpose for everything. The
Creator’s creation itself establishes logic (analysis and discernment based on ordered thinking). Critical thinking (or better, synthetic thinking based on Colossians 1.17
“by Jesus are all things held together”) leads to the ability to use words in a way that persuades people of a point of view (Acts 17:22-34). Assessment begins when the
person has researched herself (Acts 17:11). Examples of rhetoric abound in Scripture: God’s law (Deut 4:5-8), Solomon (1 Kings 9-10, Apollos (Acts 18:24-28), and of
course Jesus (always frustrating the Jewish leaders, i.e., Mark 12:28-34). Christians are called to practice persuasion through both life and lips (Titus 2:1-10, Col 4:5-6, 1
Thess 4:11-12).
1. The learning process begins with God’s Word in the Christian life. “Ezra set his heart to study the Law of the Lord, and to do it and to teach his statutes and rules in
Israel” (Ezra 7:10).
2. Skill in the correct use of words is imperative. The Levites read from God’s Law clearly and “gave the sense” so that everyone would understand the reading (Neh 8:7-
8). Promoting truth, exposing falsehood, communicating faithfully, and providing scholarly integrity in any cultural context is the requirement for Christian rhetoricians.
3. The Christian intellectual must be nourished in God’s Word, meditating, ruminating, digesting, then thoughtfully interacting with everything from a thoroughly Hebraic-
Christian perspective (Josh 1:8-9, Job 12:11, Ps 1:1-2).
4. Developing the habits of a Christian thinker begins with understanding that all knowledge begins with “the fear of the Lord” (Prov 1:7; 9:11). The person who “heeds
instruction is on the path to life” (Prov 10:17). The word-based, logic-organized, rhetorically-equipped Hebraic-Christian thinker will drink up Proverbial wisdom (Prov
20:15).
5. Acts 3:21 declares God to have been speaking His Word through His holy prophets “since the world began.” So Jesus condemns the powerful elite of his day in
Matthew 23:31-35 because they killed the prophets since they spoke God’s Word: from Abel through Zechariah. Since Abel was killed by Cain in Genesis 4, the
murdered messengers of The Message “cry out to God” (Gen 4:10-11; Isa 26:21; Matt 23:31-35; Rev 6:10; Heb 12:24). In the end, those who spoke for God will be
recompensed: “the earth will disclose her blood, and will no more cover her slain” (Isa 26:21; Heb 12:24; 1 John 3:12-15). But The Rider whose robe is dipped in blood
will revenge all the Christ-following messengers, prophets, and wordsmiths returning to earth with Him (Rev 6:9-11; 19:14).

1. I am reminded that “normal” is not “boring.”
2. I need to thoughtfully, carefully use words, being sensitive to how they are used in my cultural context.
3. I need to appreciate logic since God built His world to work with consistency.
4. The power of words to break or build another’s spirit should be carefully considered.
5. God created through words; I need to respect words as primary over images.

1. Discover Do a word study on "words" in Proverbs. Students will discover that words originate from belief, are wound by personal conviction, wrapped in attitude, are
no substitute for action, and spread either heartbreak or heart-warmth.
2. Experiment Using two chalkboards on opposite sides of the room, one person draws a geometric design. The other person, facing away, must reproduce the picture
based on the first person's explanation of what and how it is to be drawn. Discuss the importance of word accuracy, transmission, the initiation of speech, etc.
3. Jesus and Words Read Matthew 12:22-37. Why does Jesus place such an importance on words in verses 36 and 37? Read the story in Acts 12:21-23 in this
discussion.
4. Boring Why is experiencing the same thing over and over (e.g. sun rises) good not monotonous? [Order leads to normalcy, then to simplicity]
5. Chaos How does sin disrupt the placement of things in creation?
6. Organization Explain the pros and cons of organization. What would happen if the world were not organized? What happens when things are out of place? [Chaos
vs. consistency]
7. Advertising Have students make a list of how advertising impacts them. What is attractive about a product being sold? Why do we think ‘we have to have it?’ Do we
give any thought to need versus want? Do we do comparison shopping or do we purchase the first thing we see? Why?
8. Commercials Show a series of commercials one at a time. Ask students in groups to identify (1) the product being sold (2) the ‘bridge’ or attractive element that draws
their attention and (3) what is the tag-line for the ad. Have them evaluate the ad based on their own age group.
9. Quote “For the general public is being reduced to a state where people not only are unable to find out about the truth but also become unable even to search for the
truth because they are satisfied with deception and trickery that have determined their convictions, satisfied with a fictitious reality created by design through the abuse
of language” (Josef Pieper. 1992. Abuse of Language—Abuse of Power. (Reprint, Ignatius): 34-35).
10. President Reagan Common speaking was learned by Mr. Reagan by selling General Electric and its products to the common person. Speech writer Anthony Dolan
said about the president:
Reagan spoke formally and repeatedly of deploying against criminal regimes the one weapon they fear more than military or economic sanction: the publicly-
spoken truth about their moral absurdity, their ontological weakness. This was the sort of moral confrontation, as countless dissidents and resisters have noted,
that makes these regimes conciliatory, precisely because it heartens those whom they fear most—their own oppressed people. Reagan’s understanding that
rhetorical confrontation causes geopolitical conciliation led in no small part to the wall’s collapse 20 years ago today.
[https://www.wsj.com/articles/SB10001424052748704795604574522163362062796]
11. Sincerity Western culture is presently premised upon sincerity. Sincere people are anxious to believe in something. But sincerity is not the basis for business or
production, verification or accountability, truth or falsehood. It makes no difference if I believe something or not. What matters is if the something in which I believe is
all together historically reliable, factually authentic, universally authoritative, and personally transforming. Sincerity is nothing more than having good feelings about my
opinion.
12. Malcom Muggeridge The 20th century English journalist gave this warning, “Polluted air makes us suffocate, polluted water and food make us sick, but polluted words
deliver us over to the worst of all fates: to be imprisoned by fantasy. There is hope that the polluted air and water and food may sometimes be purified, but once words
are polluted they are lost forever.” (Malcolm Muggeridge. “Time and Eternity,” First Things Jan 2011, p. 71.)
13. What Words Do Words are first shaped by our thinking. Next, words shape the way we think. Words are then necessary to interpret what we see. Words finally
express our interpretation of the world. Words, ultimately, are pregnant with meaning.
14. Articles for Discussion “America’s Uncivil War Over Words” New York Times 15 April 2017 America’s Uncivil War Over Words
(https://www.nytimes.com/2017/04/15/opinion/sunday/americas-uncivil-war-over-words.html)
15. Books for 7 – 12 Who Gets to Narrate the World? Robert E. Webber is a wealth of ideas on how Christian ideas contend in culture. An Illustrated Book of Bad
Arguments. Ali Almossawi does a great job of simply explaining logic that makes sense. Don’t You Believe It! A.J. Hoover pokes holes in faulty logic.
16. Books for K – 6 Joan Sipll, Keep Them Thinking; Annie Brock, Heather Hundley, The Growth Mindset Coach.
17. Quote “All studies, philosophy, rhetoric are followed for this one object, that we may know Christ and honor him. This is the end of all learning and eloquence.”
[Desiderius Erasmus. 1528. Ciceronianus. Quoted by D. Bruce Lockerbie in A Passion for Learning: The History of Christian Thought on Education, (Moody, 1994):
136.]
18. Seven Disciplines The study of liberal arts has been the basis for Christian thought and classical education since the 5th century when Martianus Capella developed
De Septem Disciplinis (On the Seven Disciplines).
19. Words are Power Read my essay “Fire in My Bones” to understand the importance of words in dictatorial societies. http://warpandwoof.org/2009/03/10/fire-in-my-bones/
(http://warpandwoof.org/2009/03/10/fire-in-my-bones/)
20. The Weight of Words Alexander Solzhenitsyn, the famed author of The Gulag Archipelago ended his acceptance speech for the Nobel Prize in literature by quoting the
Russian proverb tyrannical types hate: “One word of truth shall outweigh the whole world.” [Quoted in Edward E. Ericson, Jr. & Alexis Klimoff. 2008. The Soul and
Barbed Wire: An Introduction to Solzhenitsyn. (ISI Books): 189.]
Communication - Pictures, Video, Broadcasting

The audience of The First Testament was a listening audience. Scripture was written not for the eyes but for the ears. Obedience was a response to a voice. Eastern
thinking was based on hearing; Western thinking is based on reading. Narrative is different from novel, parallelism from poetry. (Deuteronomy 6:4; 31:1, 9, 19, 22, 24, 30;
32:44-47; Joshua 8:30-35; Nehemiah 8:1-11; “he who has ears to hear, let him hear”). Hearing-listening-obeying is the core of Hebrew teaching (Deut 6.1-4; 1 Sam
15.22). We worship The One whose Voice we have heard (Ps 29). We get in trouble when we worship what we see (Deut 4.15-19).
1. When First Testament listeners heard Jeremiah’s preaching, there was no need to explain something they saw repeatedly. In an agricultural-horticultural world certain
phenomena were normal. However, when my students studied the doctrine of sin, I wanted them to have a sense of the physical detail God used in His Word.
Jeremiah packages other truths about sin in a similar appealing paper of language:
3:1 God calls His nation a prostitute with many lovers.
3:9 Israel committed adultery with stone and wood.
5:1 Streets are empty of truth-tellers.
6:7 Jerusalem is a well pouring out her wickedness.
6:15 Unashamed, God’s people are unable to blush.
13:23 Unable to do good, Judah is an Ethiopian unable to change his skin, a leopard unable to change his spots.
2. A word paints a thousand pictures. Whether the word is “sin” or “salvation,” God’s writers create pictures in one’s mind with their words. Saying explains seeing.
Word trumps image. Verbal excels visual. “And God said” made “and there was” according to Genesis 1. The Word will always interpret our visual world.
3. Storytelling is God’s means of communication. The book outlining God’s creational, covenantal intension—Genesis—is almost entirely story. When Moses wanted
fathers to pass along Yahweh’s accomplishments, he did not do it with a sermon but a line reminiscent of how children’s books begin: “once upon a time.” “When your
son asks, ‘Why is there a pile of rocks down by the river?’ tell him once upon a time this event happened” (Ex 12.26-27, Deut 6.20-25, 11.19, Josh 4.19-24).
4. Visual without verbal leaves one wanting more. Verbal without visual leaves one without connection to the physical, personal world in which we live. Jesus—the living
Word—is The Father’s visual of His verbal communication—the written Word. Both are important, but words will always come first (John 1.1-18).
5. Perhaps the most important event of Israel’s history—Exodus—is told in a story. Israel’s full history—Genesis through Kings—is told in story fashion, then used by all
the other prophets of the First Testament to drive home ethical injunctions. Stories (1) help people remember, (2) identify belief, (3) connect with others of like mind.
The Story of Scripture can interpret the stories of our times.
6. Visual imagery, through literary forms and narrative story lines, drives God’s Word. God communicated in the forms of human communication present within the
culture of the day. Pictures depend on words. If we want to communicate as Jeremiah we must interact under the submission of The Word (Ps 12.6, 33.4, 1 Pet 1.25).
7. The Word of God can interpret and speak into the visual craving of the 21st-century. The fourth chapter of Deuteronomy establishes the timeless exhortations which
brand Christian thinking with the mark of God’s Word. We are reminded constantly of declarations, statutes, laws, rules, and words.
8. It is true that The Word interprets image through literary genres and narrative story lines. But, as Deuteronomy 4 teaches, believers can be prone to worship the
pictures. The admonition in verses 15-19 is especially important considering that our eyes often deceive us. On this point see: http://warpandwoof.org/2012/05/15/the-eyes-have-
it-the-difference-between-genesis-2-9-and-3-6/ (http://warpandwoof.org/2012/05/15/the-eyes-have-it-the-difference-between-genesis-2-9-and-3-6/)

1. How is my Christian view of image distinctive?
2. Is my understanding of life aided or avoided by pictures and images?
3. Am I susceptible to an image-based over a word-based view of God’s world?
4. Do I interpret the image with The Word or do I end up worshipping the image?

1. Images in History Pictures help student connect ideas with people and places. Use pictures from history to prompt discussion, debate, or deliberation. Ask the class if
a picture had been taken from a different vantage point, would it make a difference.
2. Drawing Pictures, Coloring Pictures What is the difference between the two? Should elementary children do one more than the other?
3. Books, Radio, Video Ask the class the difference between the three mediums. Have them give similarities and differences to show the power and limitations of each.
Consider too the impact of each transmission method on the human brain.
4. Questions How is video production constantly changing? What does the revolution say for visual communication either positively or negatively? How have podcasts
transformed how people attain information? What is the difference between terrestrial and internet radio? What is the benefit of each?
5. Elementary Picture Books Zoom and Re-Zoom are books elementary children will love. Words do not adequately express the visual images found there.
6. Visit a newsroom, broadcast studio, radio station. Invite news people to explain the changes in communicating events and what future do they see in the broadcast
industry.
7. Cartoons “Humor plays close to the white hot fire of truth” said E. B. White. Hagar the Horrible, Calvin and Hobbes, The Far Side, and Peanuts often teach truths and
morals through funnies. Have students choose their own favorite cartoons. Look at my essay entitled “Funnies” http://warpandwoof.org/2017/04/11/funnies/
(http://warpandwoof.org/2017/04/11/funnies/) or another blog post to get ideas: https://panethos.wordpress.com/2012/02/06/my-favorite-newspaper-comic-strips/
(https://panethos.wordpress.com/2012/02/06/my-favorite-newspaper-comic-strips/)
8. Political Cartoons Trace the development of political cartoons and explain why they still have power.
9. Quotes for Discussion Metaphors paint word pictures. David Brooks’ article “Poetry for Everyday Life” New York Times 11 April 2011 “being aware of metaphors
reminds you of the central role that poetic skills play in our thought. If much of our thinking is shaped and driven by metaphor, then the skilled thinker will be able to
recognize patterns, blend patterns, apprehend the relationships and pursue unexpected likenesses. Even the hardest of the sciences depend on a foundation of
metaphors. To be aware of metaphors is to be humbled by the complexity of the world, to realize that deep in the undercurrents of thought there are thousands of
lenses popping up between us and the world.”
10. Where to Find There are numerous websites that concern themselves with a Christian view of pictures, video, and broadcasting.
http://accreditedonlinebiblecolleges.org/2010/top-50-christian-video-sites/ (http://accreditedonlinebiblecolleges.org/2010/top-50-christian-video-sites/)
11. Word Pictures Brian Godawa’s book by that title (IVP, 2009) interacts with cultural, theological, and historical connections that show the importance of both words and
pictures. My book When the Lights Go Down (Westbow, 2014) has a section entitled “Verbal-Visual” where I pursue the idea that we should see the two linked.
12. Investigate Have students bring in their favorite songs to interpret lyrical word pictures. Do the same for nursery rhymes, advertisements, and anywhere word pictures
are found.
13. Problems with Visual Only: Discuss When verbal and visual are divided, when we want only the pictures instead of the words, problems arise. Idolatry operates on the
idea that images have to be repeated over and over for impact. Gossip operates on the idea that the images we give to others have to be refashioned for maximum
impact. Taunts operate on the idea that connection to a negative picture needs reinforcement by others. Websites operate on the idea that content must be refreshed
to be beneficial.
14. Image The journal by that name has a myriad of articles that address the verbal-visual continuum. Here is one about the power of poetry, an interview with Rowan
Williams https://imagejournal.org/article/conversation-rowan-williams/ (https://imagejournal.org/article/conversation-rowan-williams/)
Fine Arts - Created Creatures Create

“The Creator”—the personal triune God is the source, and originator of all. “Created”—humans were designed in the image of God (Genesis 1:26-27) though the likeness
was eventually twisted by man’s sin (5:1, 3). “Creatures”—God’s artwork (Psalm 139:13-16), humans made in His image reflected a small glimpse of the Master Artist.
“Creatively”—using their God-given gifts (Exodus 26:2) of artistic design (35:32) and abilities of intelligence, knowledge, and craftsmanship (35:31) who could also teach
(35:34) and who were stirred to do the work (36:2) “Creatively create-- refashion and express in various ways Creation”—using elements in the physical world that God
intentionally created beautiful (translated “good”, Genesis 1:4, 10, 12, 18, 21, 25, 31 etc.). God created the material world for both utility (usefulness, “for food”),
aesthetics (beauty, “pleasing to the eye”), and to bring glory to Himself (Psalm 148; Romans 1:20). Since all humans are made in God’s image, everyone is capable of
creativity, imagination, design, and the appreciation of beauty.
1. God is Truth, all truth is His, and reflects Himself (1 Kings 17:24; Psalm 25:5; Isaiah 45:18, 19).
2. God is Beauty: balance, harmony, symmetry, order, design, and proportion have their source in Him (Genesis 1:3, “He separated”; Psalm 27:4; 90:16, 17; 96:6-9).
3. God is Good; He sets the standard for both expression and evaluation (Matthew 19:17; Mark 10:17-18).
4. God creates out of nothing (Genesis 1:1) and/or builds from existing material (1:21; 2:7)
5. Since God created all things:
1. there are no brute facts; every color, musical note, or word has its source in God; there is nothing amoral in life
2. God harmonized, made whole, and balanced the spirit and flesh worlds by creating conscious beings
3. God combined strength, balance, function, and beauty in His creation.
6. Humans are made in God’s image (Genesis 1:27). People represent God and are God’s representatives on earth (Psalm 8).
7. God’s likeness in humanity imbues creativity, intelligence, willfulness, design, purpose, planning, imagination, and appreciation with the creation (Psalm 111:2 and
Psalm 145:3-13). Revelation provides recognition allowing for reflection in the reorganization of reality.
8. All good things come from God (1 Chronicles 29:14, 15; James 1:17; 1 Timothy 6:17)
9. Creative skills come from God including intelligence, knowledge, and craftsmanship (Exodus 28:3; 31:1-11; 35:30, 31; 36:2; Isaiah 28:23-28)
10. Some things are made for glory and beauty (Exodus 28:2, 40)
11. In the Old Testament The Holy Spirit indwelt people for leadership purposes, including proclamation (1 Sam 10:5-6), which was also an art form (Ex 35:21).
12. The instructions for the tabernacle were given through language as written revelation (Ex 39:42-43)—not the personal, inner experience of the prophet-artist. So the
creation of the tabernacle was dependant upon outside revelation not an internal, artistic “voice”. This observation suggests that a biblical view of artistry begins with
God rather than humans.
13. Unbelievers contribute excellence in their artwork (1 Kings 5:6; 2 Chronicles 2:17-18), which pleases God (2 Chronicles 7:12-16).
14. Humans use what God has created to express their response to Him. Humans explore, refashion, rework, or re-create using the abilities, skills, tools, materials, and
languages they have been given by God (Genesis 4:21-22; 1 Kings 4:29-34; Psalm 148, 150).

1. My creativity is a gift from God and I ought to use it to glorify Him rather than myself (1 Corinthians 10:31).
2. God is glorified when I enjoy, appreciate, and gain pleasure from the beauty of his creation. Enjoyment of our world is integral to a Christ-centered view of living.
3. The value of creative works is found in their reflection of God’s truth. Value, meaning, and order find their source in God.
4. God is my primary audience.
5. I affirm that taste, inspiration, vision, beauty, and appreciation have value in an environment controlled by biblical revelation boundaries.

1. Decorate a classroom with posters premised upon the above principles.
2. Research an artist’s personal life and beliefs and evaluate how his view of life is reflected in his artwork.
3. Discuss the artwork of a specific sculptor, painter, craftsperson, writer, or actor, and evaluate his view of life, creation, and God as reflected in his work (i.e. via a
fieldtrip to an art museum, theater, studio, etc.).
4. Evaluate how various careers require unique artistic skills (i.e. architect, chef, designer, musician, writer, actor, artist, etc.)
5. Discuss the potential problem of idolatry in artistic communities.
6. Develop a biblical view of worship through works of art. Initial ideas may include:
1. For the Christian, all of life is worship: the total response of the total person to our Lord Jesus (Acts 24:14; Philippians 3:3).
2. Our purpose in whatever we do is to give God glory—to show God’s “weight” in His creation—through our creativity (1 Chronicles 16:28; 1 Corinthians 10:31;
Colossians 3:23).
3. Talent, time, money, possessions are all His—this includes music, drama, painting, etc. (Leviticus 25:23; 1 Chronicles 29:14-15).
4. Believers give glory to God through the use of the creative abilities that they have been given (1 Timothy 6:17-19).
Fine Arts - Music Expresses Life

1 Chronicles 15 and 16 were written during the Babylonian captivity. The people had lost their sense of identity, history, and destiny. The prophet concentrated on the
exploits of David. The king decided that the best way to keep Israel’s history alive was through song. Three major statements about music are established: (1)The song
was responsive (1 Chronicles 15:16, 25, 28). Music is a human response to God’s world, His words, and His works. Old Testament stories are punctuated with song and
dance (i.e., Exodus 15). The greatest Israelite kings were musicians (David and Solomon). The Psalms were Israel’s hymnal. (2) The song was rehearsed (1 Chronicles
15:19-22). Order, arrangement, preparation, skill, creativity, and professionalism are important. 1 Chronicles 15:16-16:6 records a full choir, orchestra, and a dance troupe
punctuated with “shouts” and percussion (vv. 25, 28). (3) The song was a regular, repeated remembrance (1 Chronicles 16:6, 37). Music is “sacred” (1 Chronicles 16:42).
The event of celebration was over but the story lives on in the song. One cannot remove music from the “story” without losing meaning.
1. All people groups sing (Isaiah 14:7).
2. Deserts sing (Isaiah 35:1-2), as do the heavens and mountains (Isaiah 44:23; 49:13).
At Creation, the angels sang (Job 38:6, 7).
3. In Heaven, music rings (Isaiah 51:11), angels sing (Isaiah 6:1-3), God Himself makes music (Zechariah 3:17; Revelation 5:13), and eternity will resound in song
(Revelation 21, 22).
4. At Jesus’ Incarnation, people and angels sang (Luke 1, 2). Entering Jerusalem, people sang “hosannas” and Jesus quoted psalms (hymns) at His own death
(Matthew 27).
5. Worship is our constant activity encompassing all aspects of a person and their life in devotion to The Lord Jesus. We honor God through our giftedness, committing
our living service to Him (Exodus 26:1; 31:1-11; 35:30-36:1; 1 Chronicles 6:31-46; 16:1-42)
6. Styles of Music—whether lullabies or war songs, Canon in D or funeral dirges, celebrations or laments—are claimed by God (2 Chronicles 20:21; Psalm 45; 137:4-6).
7. Hymnology—variations of truth recorded musically—are to honor Jesus (Ephesians 5:19-20; Colossians 3:16).
8. Healing (1 Samuel 16:23), hope (Isaiah 35:5-8), and celebration (2 Samuel 6:14-15) are all themes contained in biblical song. Music is a God-given expression for
community and remembrance. Court songs, battle songs, harvest songs, work songs, songs of loss and victory—all of life was worship to God’s people.
9. Musical instruments were first made by pagan people (Genesis 4:18-25). This suggests that even sinful minds mirror creative abilities.

1. I can express my joy through music in response to the Creator.
2. Music can help me respond appropriately to life circumstances—whether humanly positive or negative—with biblical themes.
3. Rehearsal and repetition in skill development acknowledges our dependence upon The Triune God and recognizes our fallen, finite state that necessitates continued
renewal.
4. Music can help me remember God’s works and truths.

1. Discuss why music is the only art that is lost immediately after it’s sung? Why must music be re-played by individuals to be remembered? Why does modern
recording equipment not solve the problem? Why do people go to concerts? Why do bands tour? Why are old songs remade? Why are national anthems played
before athletic contests?
2. What is the worldview and historical impact on music in culture? How have new musical trends and styles reflected and directed commonly held beliefs (i.e. about
love, sexuality, meaning of life)?
3. How are musical performers affected by: (a) personal belief; (b) character (e.g., arrogance, humility); (c) the audience (e.g., idolization, rejection); (d) business (e.g.,
the distraction of making money)?
4. Investigate the lives of famous musicians/composers. Note the life events that have impacted the themes of their music. What motivated them to compose? How do
their ideas compare with Biblical truth?
5. Students may compose a song of: (a) thanksgiving to God; (b) remembrance of life events; (c) reflection on a Biblical theme (i.e. love, sorrow, repentance, salvation);
(d) praise to God. They may use a Psalm as a model.
6. Listen to the messages of familiar songs or have students bring in their favorite tunes to analyze their messages from a Christian point of view.
7. Discuss the implications for Christian music on the following levels: (a) inspiration vs. mediocrity; (b) excellence vs. second-rate performance; (c) technique; (d) style
communicates idea; (e) creativity; (f) repertoire; (g) intention; (h) composition; (I) performance. How can the following affect the quality of music: (a) mediocrity; (b)
imagination; (c) manipulation; (d) entertainment; (e) political statement?
8. Have students evaluate the following statements relative to music. Note how human sin can affect subjective evaluation.
1. “Excellence”, “appreciation”, or “refinement” –these could become matters for personal preference.
2. “Beauty is in the eye of the beholder (ear of the listener)” —reviewing or judging a musician’s work is left to individuals or communities themselves marred by
inadequacy and inconsistency.
3. “It’s a matter of taste”—personal significance vs. general agreement of meaning in music may result from relativism.
4. “Some things are more important than others”—since all things belong to God, everything is important (some consider evangelism, theology, or missions as
separate, distinct).
5. “That’s ‘secular’ music”—is a dualistic statement, namely that there is a realm over which God cannot say ‘I am Lord’. All musicians use the same material, notes,
and chords.
Fine Arts - Drama Recreates Life

Act One—“The Creation”—Drama gives humans the opportunity to magnify God. Drama, therefore, is not an end in and of itself. It expresses something above and
beyond this life. Drama should be used as an act of worship, glorifying God for His truth and goodness, and rehearsing the struggles and joys of life. Act Two—“The
Corruption”—Drama displays both truth and falsehood. It can mirror The Creator through the creature. Drama retells, displays, and comments on the battle between right
and wrong, good and evil. It teaches that humans have a need for redemption that no one can meet by himself. Act Three—“The Correction”—Drama allows humans to
recreate situations and characters that display the need for God’s redemption. Drama can reveal that humans know something is missing and that people seek
redemption. It can help people explore human questions and divine solutions to redemption. Drama is an opportunity for believers to point toward the solution for
creation’s corruption. It can be used to show the differences in approach to God between believers and nonbelievers.
1. Act I: Creation
(a) The creation is God’s (Psalm 24:1: 50:12; 89:11).
(b) What we are, God has given (1 Chronicles 29:14, 15).
(c) The creation reveals God to us (Psalm 19:1-6; Romans 1:19-20).
(d) We express our joy in creation through our creative gifts (Ecclesiastes 5:18-20).
2. Act II: Corruption

(a) Sin distorts God’s creation (Genesis 3; Romans 8:18-22).
(b) God continues to display His glory in creation (Psalm 57:5, 11).
(c) Conflict between righteousness and rebellion plays out through creatures (Genesis 4; 1 John 3:10-12).
(d) Sin has corrupted man’s relationship with God and with one another (Genesis 3-4; Matthew 22:36-40).
(e) We cannot be righteous apart from God (Genesis 2:16, 17; 15:6; Romans 3:27, 28; 5:1, 2).
3. Acts III: Correction
1. God redeemed corrupt creation at the Cross (Ephesians 1:20-23; Colossians 1:13-20).
2. Humans know there is a need for redemption (Ecclessiastes 3:11; Acts 16:27-34; Romans 1:18-19).
3. God initiates and completes redemption in a human life (Ephesians 2:1-10; Titus 2:11-14).
4. God uses Christians as ambassadors to share the message of redemption (2 Corinthians 5:17-21).

1. God is my primary audience. I ought to glorify him in everything I do.
2. Sin is at the root of all conflict. I must reevaluate my own tendency toward independence away from God.
3. I know that the human need for complete redemption can only be fulfilled in a restored relationship with God.

1. Consider the central theme, worldview perspective, or human question of a dramatic work (play, movie, TV show). How might the director’s notes, practices, and
actors incorporate the Christian identification of error or unification of truth in the production?
2. Have students write a short, 10-line play showing Act I, II, or III.
3. Attend, view on video, or act out part of a play that reveals the author’s worldview. Discuss his perspective based on Act I, II, or III.
Fine Arts - Art Shows Belief

God created a physical world for human life. Five physical senses enable all people everywhere to refashion, enjoy, and use the world God gave. Humans recreate what
they see, experience, and believe according to their own view of the world. God displays His own artistry not only in a “creation from nothing” in Genesis 1, but also
through His direct interest in human artistry. This is evident in a large section of Exodus that is dedicated to the intricacies of building the tabernacle and its accoutrements
(Ex 25-28, 31, 35-40). As for humans, artistic expressions reveal their maker’s personal beliefs which inform the way they view their world as well as how they view the
world. Believer and unbeliever alike can produce wonders that reflect their God-given creativity, but a person’s worldview always reveals itself in the final product. That
which is invisible (a person’s beliefs) becomes visible through one’s artwork.
1. God is Spirit (John 4:21, 24) and has no form (Deut 4:15-20). He created a physical world that reveals His character and revealed Himself for humanity’s benefit in
physical form (Phil 2:6-11).
2. The physical world is God’s artwork from the largest planet to the smallest microbe (Psalm 19:1-3; Colossians 1:16-17).
3. God delights in details (Exodus 25-28; Matthew 6:28-30).
4. Artistic abilities are gifts from God (Exodus 31:2-5; 35:30-35 ).
5. The works of an artist reveal his inner thoughts, feelings, and ideas (Proverbs 4:23; Matthew 12:33-35). Artistic works and physical representations can serve as
reminders to humans of God’s reality in their lives. (cf. Deut 6:7-9; 20-25).
6. Communication art is the visible expression of an invisible impression. Hebrews 8-10 explains that earthly buildings are only a “shadow” of heaven.
7. Representational art communicates invisible concepts or ideas such as angels on the ark (Ex 25:18-20), pomegranates on priests’ garments (Ex 28:33-34),
lampstands shaped like flowers (Exodus 25:31-40), lilies and pomegranates (1 Kings 6:32; 7:15-22), lions, oxen, and palm trees (1 Kings 7:29, 36).
8. Association artwork communicates ideas. Cathedrals demonstrate human belief in the transcendence of God through pinnacles that point to heaven (cf. 1 Kings 8:12,
13, 28). Thick columns communicate strength, lions are associated with kingship, nobility, and courage, white is connected to purity.
9. Symbolic artwork, evident in the tabernacle furniture (Hebrews 8:1, 2, 5; 9:9, 23, 24; 10:1), indicates that the Old Testament tabernacle and accoutrements were
“shadows, copies, patterns, and illustrations” of the heavenly reality. God is described as our shield (Genesis 15:1), rock (Deuteronomy 32:4), and shepherd (Psalm
80:1). Jesus is the bread of life (John 6:35), the light of the world (John 8:12), the gate (John 10:7, 9), the good shepherd (John 10:11), and the true vine (John 15:1).
10. Man’s sinfulness distorts his view of God, creation, truth, and beauty. As a result, artwork often reflects these errant ideas.
1. 2 Kings 18:4-- the bronze serpent, designed by God, was destroyed because it became an idol.
2. Exodus 32:4—the golden calf idol was made for worship as a substitute for God.
3. Romans 1:25—the creation was worshipped instead of the Creator.

1. I ought to enjoy and glorify God for the beauty and design of His creation.
2. Artists are endowed with great imaginations, talents, and skills as gifts from God.
3. I can appreciate the beauty of works done by human artists since their creativity can express the image of their Creator.
4. The value of artistic work is found in both its aesthetic merit and its accurate depiction of truth/reality.
5. My artistic expressions ought to express truth about life, God, and His creation.
6. God has given us numerous forms through which we can express our creativity.

1. Show pictures of cathedrals and discuss the artwork and the mindset of the original architects. Investigate the personal lives of the architects and why they were
commissioned to build specific structures.
2. Investigate the personal lives of different artists to identify how their life experiences and worldview is reflected in specific works they produced. Conversely, speculate
on the beliefs of an artist based on his artwork and then investigate his personal life to see if your speculations were correct.
3. Investigate the story behind specific pieces of artwork. What life values or beliefs are incorporated into the work?
4. Take students on a guided walking tour of an art museum. Have the guide explain the story behind each artist and artwork.
5. Brainstorm occupations that require some visual artistic skills.
6. Talk about artists and how a certain picture or statue was used to state a viewpoint. Rodin’s The Thinker, for instance, was originally poised to strike a contemplative
pose considering a cathedral’s gates. The entrance had depictions of hell engraved upon them. The point of Rodin’s piece, then, was to remind the viewer to
consider what comes after this life.
7. Team-teach a unit on architecture with science and/or math teachers. Learning objectives could include measurement, strength, function, balance, beauty, patterns,
and variation.
Government - Authority
The Creator designed creation to operate in a certain manner (Ps 74.16-17; Jer 33:2, 25). Rule is given to a local person or universal law which oversees planning,
development, or activity in earthly relationships (Gen 1-2). Authorities are intended to serve, lifting others up (Phil 2:1-11). The source of discord in authority relationships
is sin. Genesis 3:16 cites abused authority ("and he shall rule over you," indicating domination) and refused authority ("and your desire will be for your husband," meaning
the woman will attempt to usurp or control, Gen 4.7). The original intent of creation was equality, partnership and interdependence (Gen 1:26-29; 2:15-25). God’s creation
order gives responsibility to given authorities to place the interests of others above their own (1 Cor 11; Eph 5, 6; 1 Tim 2). The reclamation of authority relationships is
possible (2 Cor 5:17-21).
1. “And God said” is the origin of all authority (Gen 1:3, 5, etc.).
2. In the Old Testament, “hand” meant authority. All things are from God’s hand (1 Chr 29.16), not human hands (Deut 8.17), and God’s hand/authority is
uncompromised. All authority comes from God (Dan 7.13, 14; Eph 1.20-22; Col 2.10).
3. In the New Testament, “authority” meant one had the ability to give orders (Matt 8.9), tell others what to do (Luke 7.8; 19.17), or submit to others’ authority (1 Pet 2.13).
The Greek word for authority means “freedom of choice.” How much authority one has determines the amount of control one has over her life, and the lives of others.
How one uses her authority is another issue. Jesus had authority to lay down his life of his own accord (John 10.17-18). Paul used his authority to build up not tear
down (2 Cor 10.8; 13.10).
4. If authority comes from God and human abuse of authority is limited, then it could be possible to say authority is given, power is taken (1 Co 15.24, 27; 1 Pet 3.22).
5. Persons holding positions in any community or organization must respect the authority of those to whom it has been given (1 Thess 5.11-12; Heb 13.17).
6. Boundaries established for authoritative roles are intended to prevent abuse (Deut 17:14-20; 1 Sam 8:10-18). The king was told to hand-copy the law given to him by
the priests which was received through the prophets (Deut 13, 18). In God’s economy, the king was to be subservient to prophetic-priestly leadership.
7. Human corruption necessitates accountability among leaders. The monarch must adhere to the dictate, “the law is king.” Oligarchies and republics should establish
uniform standards for their representatives. Leaderless cultures succumb to anarchy and dictatorship. National leadership must be tempered by equal branches of
government and regulations that curtail immoral activity among the privileged few (Pro. 28, 29).
8. Jesus said in John 5:47, “If you don’t believe Moses’ words, how will you believe me?” Words form the basis for belief. The authority of words is based upon the
authority of a person without which there is no authority.

1. “Who says?” is the most important question for everyone. How a person answers “Who are you to tell me?” shows where her authority is placed.
2. “Respect” is not earned, “respect” is to be given (1 Thess 5.11-12; Heb 13.17).
3. The basis for order, ethics, and purpose in any worldview all find their origin of authority in Scriptural principles.
4. God-given authority should be held on to lightly. Leaders must remain committed in thought, word and deed to Authority outside themselves. Rulers are not above the
law. Everyone from presidents to people are held to the same standard. To whom much is given, much is required (Matt 11.20-24).
5. Submission to supernatural authority can be a cultural boundary between the powerless and the powerful (Isa 58-59). Without a transcendent source of authority
those who hold power in their hand may close their fist, beating all who oppose their human domination (Deut 15.7-15).

1. Policy. Develop a classroom discipline policy based on Proverbs. The document could be typed and handed out to the class, giving the teacher the basis for his or her
authority based upon the transcendent source of authority, Scripture. The policy could include standards of (a) behavior (b) correction and (c) reward complete with
citations from Proverbs. Examples: As my students, you are expected to...(1) care about establishing and maintaining a good reputation, both your own and others'
(11:30; 22:1); (2) resist the inclination to be lazy and fun-seeking (10:4; 19:15; 20:13; 21:17; 24:33-34); (3) show honor to me as someone who's been placed in
authority over you (3:11; 10:8; 16:13; 19:20; 22:11).
2. Leaders. Read the following Proverbs and comment on the use and abuse of authority: Proverbs 25:6-7, 15; 28:15, 16; 29:2, 4, 12, 14, & 26.
3. Chant. [To military rhythm] “I don’t know what you’ve been told, God’s Word is good as gold, If you want to know the Truth, say with me, ‘God’s Truth is Truth.’”
4. Questions. What is the source or origin of authority? Why is “truth” necessary for authority to exist? How do you think Christians should respond when people think
authority or truth is simply a matter of opinion? Can this authority be misused or abused? If people self-govern, is there a greater or lesser need for governmental
regulations?
5. Sources. If there are different origins of authority—depending on with whom one talks—what are they? [Various answers: (1) Experience, (2) Reason, (3) Culture—
money, sex, power—(4) Tradition, (5) Revelation.]
6. Choice. Ask follow up questions like, “If authority means freedom of choice, does it follow that we will be held accountable for how we use our freedom? If so, to
whom will we be held accountable?” (i.e., God, parents, referees) “How can authority be used or abused?” (i.e., rape, unjust punishment, crushing opposition).
7. Applications. Authority involves gender roles, family relationships, leadership, economics, employee-employer relationships, or any sphere of life where someone or
something is “in charge.” Have students discuss where they see authority being exercised by them or for them.
8. Science. Where do we get the information needed to study science? Is the study reliable, authentic, and authoritative? How is the information interpreted? If God has
revealed Himself in His world, then He can be known (Ps 19.1-11; Col 2.3). The laws of science come from the authority and law of God (Gen 2.16, 17; Deut 4.5-8; Col
1.15-20). For example: planetary motion, chemical properties, etc.
9. Two Case Studies.
1. In 1947 W.K. Wimsatt and Monroe Beardsley wrote an article entitled “The Intentional Fallacy” which stated, whatever the author intended in written
words is now irrelevant to meaning in the author’s text. The reader now sets the meaning for the text.
What did the premise for this writing do to the power of words? [Reduces their importance. Instead of having truth, truth is reduced to “my truth” versus
“your truth.”]
How would Wimsatt’s and Beardsley’s writing change the interpretation of any writing? [One could make any writing mean anything. If there is no
original, authorial intent, words’ meanings can be changed by whomever controls the words.]
2. Since its inception, the Constitution of the United States was interpreted literally based on what the founding fathers meant. Since the end of the 19th
century a movement viewing the Constitution as a “living, breathing document” has gained credence. By this point of view the Constitution would be
reinterpreted by every generation.
What does the new movement do to the Constitution’s authority? [Weakens its absolutes to relativity, its principles to policies established by present
power brokers.]
What does authority have to do with interpretation of the Constitution? [Who says it means this? Who is in charge? If the Constitution changes based
upon the whims of the people or the situation or the culture or the calendar then meaning is left up to each successive generation.]
Government - Leadership
Every person is gifted to practice their vocation being made in God’s image (Isa 28:23-29; 1 Pet 4:10-11). Leaders too are made by God’s general superintendence (Rom
12, 1 Cor 12, Eph 4). Saul, though admired for being “head and shoulders” (1 Sam 9) above his countrymen, was also dependent upon God’s Spirit for leadership (1 Sam
16). David was the recipient of the Holy Spirit having departed from Saul (1 Sam 18) and was concerned God’s presence would leave, marking his loss of kingship (Ps
51). In the Old Testament, the Holy Spirit was given for leadership (Num 11). Examples such as Moses (Ex 3) or Gideon (Jud 6), thrust into positions of leadership, were
divinely ordained and enabled for their work.
1. Explicitly biblical commands demand a following of leadership (1 Cor 11:1 “follow me as I follow Christ”).
2. Certain expectations are expected from leaders (Acts 20; 1 Pet 5:1-4).
3. Leaders are servants (Mark 10), humble (1 Pet 5.5-6), protecting the weak (Rom 14; 1 Co 8), restoring the fallen (Gal 6.1), setting an example for others to follow (1
Tim 4.11-16). While leaders are ultimately "in charge," they manage not from the top, down but from the bottom, up, wary of possible power abuses.
4. Leaders are trainers and delegators (Ex 18; 2 Chr 17.7-9; 2 Tim 2). Mentoring or discipleship is a hallmark of leadership.
5. Leaders understand the big picture (Prov 16:10-15; 25:3). Decisions in leadership may not always be understood or appreciated. However, the ruler has more
information, the need to balance all interests, while keeping the long-term perspective of the organization in view.
6. 1 Chronicles 12:32 states that understanding leaders will know how to conduct themselves in their time and place: a central feature of situational leadership.
7. Proverbs 16 (verses 3, 9, 16, etc.) declares again and again that while leaders may move in certain directions, God ultimately controls the process depending on His
sovereign overview of circumstances.
8. Leaders must exercise self-correction (1 Cor 9:24-27). Ultimately, those who lead should be humble (1 Pet 5:5-6), interested in protecting the weaker brother (Rom
14, 1 Cor 8), restoring those who sin (Gal 6:1-4), setting an example for others to follow (1 Tim 4:11-16).

1. God certainly uses traits, as in the case of Apollos’ communication ability. Yet further growth was needed focused on relational church training (Acts 18:24-28).
2. Church leadership is dependent upon people who meet certain qualifications (Acts 6; Titus 1) which is conduct born of character.
3. Evaluation of someone’s abilities may lead to disagreement even as leaders may take different directions (as in the case of the Jerusalem council, Acts 15, or keeping
John Mark on Paul’s missionary team, Acts 13:13; 15:36ff; 2 Tim 4:11).
4. Solomon prayed for “wisdom, knowledge, and understanding” (1 Kings 3) as he situationally interacted with Israelites (1 Kings 4) and the world at large (1 Kings 9,
10).
5. Wisdom is key to leadership success (Ecc 10.10).
6. Self-direction is imperative for leaders (1 Tim 4.16).

1. Daily. Explain "helper for the day" based on the above principles.
2. Practice. Perform a foot-washing ceremony based on Jesus' demonstration of servanthood in John 13 (the Brethren or Grace Brethren denominations may be of
help).
3. Read. What have world leaders said about Biblical truth as it applies to leadership? Look up presidential addresses and inaugurations, famous speeches, The
Federalist Papers, and other historical documents. For instance, read Lincoln's second inaugural address noting the president's reliance upon divine revelation for
help during the dark days of the Civil War.
4. Shadow. Create a "Leader for the Day" program where students "shadow" adult authorities in the school. Connections between administration and students would
prosper while an understanding of the position's difficulty would be communicated through experience.
5. Cases. Have the students confront some difficult situations in a case study or discussion format. Examples: (a) A student continues to disrupt classes, rebelling
against authority, and tearing down school rules. Should the student be allowed to stay knowing the attitude is infectious but understanding the environment may be
the best hope for the student? (b) A wealthy person is interested in helping the school financially. In return, the individual wants a position of influence on the board.
What are the positives and negatives? Does one outweigh the other?
6. Biographies. 5th – 8th grade reading of famous Christians is available through Mott Media. http://www.mottmedia.com/pages/publications.asp?Pub=sower
(http://www.mottmedia.com/pages/publications.asp?Pub=sower)
7. History. Biographical histories of Christians who made a difference in their cultures. http://www.christianheroes.com/ (http://www.christianheroes.com/)
8. Church History. YWAM has multiple series—including curricular helps and handouts—for younger and older readers throughout The Church’s history.
http://www.ywampublishing.com/c-71-heroes-for-young-readers.aspx (http://www.ywampublishing.com/c-71-heroes-for-young-readers.aspx) Many other good resources exist for key words
“Christian heroes then and now.”
9. Character. Trinity Forum (http://ttf.org/) has an excellent series of curricula on leadership character.
10. Shepherding. The role of the shepherd in the ancient world was given to the king since he was to provide for and protect the sheep. See a full explanation of “shepherd”
leadership. (http://warpandwoof.org/biblical-theological/shepherding-a-biblical-motif-for-leadership/)
Government - Politics
Creation order necessitates that someone be in charge (Gen 1). Along with family, government was one of the first human organizational structures established by God
(Gen 2, 9). People submitting themselves to others to accomplish a task is the way "things get done" modeled by The Trinity: The Father plans, The Son provides and
The Spirit protects (Eph 1.3-14). Leaders do have authority but must not be abusive in motive or action (Ezek 34).
1. Natural law (Col 1.15-17) suggests the creation was made through, for, and held together by Christ. Order and ordinance exist in every sphere of life because the
personal, eternal Creator made all things. By reason of inherent corruption, humans cannot be autonomous nor contradict natural law without chaotic consequences.
Certain truths are "inalienable" and "self-evident" based upon the "Creator's endowment," voiced specifically in the American Declaration of Independence.
2. Political power (Deut 17:14-20; 1 Sam 8:10-18) suggests that leaders should be careful custodians of God-given authority. Government should protect the freedom of
individuals, with the fewest possible restrictions. Limited administrative power prevents abuse of position.
3. Checks and balances (Prov 28, 29; Ezek 34; Rom 3) are necessary to correct and corral possibilities of human corruption among leaders. The monarch must adhere
to the dictate, "the law is king." Oligarchies and republics should adhere to uniform standards for their representatives. Leaderless cultures succumb to anarchy and
dictatorship. National leadership must be tempered by equal branches of government and regulations that curtail immoral activity among the privileged few.
4. The judicial system (Gen 3; Deut 16-19; Isa 58-59) should maintain that the standard for justice is righteousness, setting precedence for fairness and equity. The
possibility that good can be rewarded and evil punished exists because the transcendent source of Truth exists. Justice in human relations should eschew bribery and
favoritism while encouraging consistency, mercy, and protection of the poor, weak and defenseless.
5. Sin's distortion in Genesis 3 produced perversion, vanity, lust, propaganda, superficiality and mediocrity in human politics. Christians are challenged to "redeem" the
culture in which we live. Called to "test the Spirits," believers in Jesus as Lord are unafraid to participate in the arena of ideas. Our intellects, reformed by Biblical
precepts, engage the world with viewpoints which have their origin in heaven (2 Cor 10:3-5; 1 Jn 4:1-6; Rom 12:2).
6. Individual have God-given rights (Gen 1, 9; Ex 20-22). Every human should be guaranteed certain inalienable rights given by their Creator. Each person is to be
protected, given liberty and fair opportunity. Applications for personhood include abortion, racism, genetic research, eugenics, etc.
7. Individuals have God-given responsibilities. (Gen 2; Deut 20-25). Rights do not come without responsibilities. In a world community, people are accountable for their
actions because they are responsible to an Infinite God. Applications include ethics, law, jurisprudence, and every type of justice.
8. God’s ideal never changes. God never compromises His own perfection, nor lowers His standard. He does however, lower Himself, stooping to our level so as to save
us from ourselves. God interacts with the real. God's standard is not compromised but it is conditioned because of corrupted human thought and action. God's
intention is to limit and lessen the consequences of human behavior (i.e., Scriptural slavery and divorce laws; Gen 3; Deut 24; Matt 19; Rom 3-5). Applications of the
ideal and the real include prison reform, political freedom, nationalism, immigration, free speech, nuclear power, gun control, etc.

1. Obedience to government (Dan 1-6, Rom 13; 1 Pet 2) is the God-given responsibility of citizens.
2. All of life is God-given. Christians revel in creation and its opportunities (Ecc 5.18-20).
3. Jesus’ interaction with political authorities clearly communicated prudence, honesty, submission, along with providential understanding: politicians will always receive
their authority and ultimately their judgment from the Personal, Eternal, Triune Creator. For instance, see Jesus’ comments about and (non)response to Herod Antipas:
Luke 9:7-9; 13:31-33; 23:1-15.
4. Political participation should begin with prayer, concerned for this life and the life to come (1 Tim 2:1-4).

1. Definition. What is the definition of a "citizen?" Should Christians participate in "worldly" affairs? Can we be "In the world but not of it?" What if the government told
you to (fill in the blank)? Would you do it? Why or why not?
2. Ads. Creating political advertisements might be a good project-based engagement with issues, ideas, and those who promote them. http://www.edutopia.org/blog/political-ad-
project-pbl-resources-bob-lenz (http://www.edutopia.org/blog/political-ad-project-pbl-resources-bob-lenz)
3. Pinterest. Under “education” link the words “politics” with “lesson plans” to find numerous ideas of project-based teaching. Add other words for further insights.
4. Questions. Read the Ninth and Tenth amendments to the constitution about states' rights and federal government control. What does Scripture say about obedience to
government? What should the Christian do when the government goes against the Christian belief system? Could we have another "revolution?" What would be the
basis for such a decision from a Biblical point of view? Does the militia movement in the United States have a valid concern over the control of the federal
government? The Declaration of Independence states that any government that "gets out of line" should be overthrown. Do you agree or disagree? Why or why not?
5. Equality. Suppose a religious publication is produced on a college campus. The Supreme Court says that if one organization receives funds, so should all
organizations. Do you agree or disagree? Why or why not? Should Christians demand their rights for equal treatment (much like Paul did in Acts 22:22-26:32)?
Should Christians form an "anti-defamation league" like the Jews have done with B'nai Brith (this group was formed to protect Jewish rights)? Why or why not? [Read
Romans 12:17-21; 2 Thessalonians 1:3-10; 1 Peter 3:8-17; 4:12-19.]
6. Questions. Read Amendments 4-6 to the Constitution of the United States. Why is it important to protect everyone's rights, including those of a suspected criminal?
What does the phrase, "innocent until proven guilty" tell you about this? Where do "civil rights" come from?
7. Research when the federal government first began to collect taxes. What is the background to this time? Does the constitution tell us for what reasons the federal
government can tax its citizens? If so, what is it? Should the government collect for other reasons? Should we add to the Constitution?
8. Organize the class into their own political parties. Do research on "party platforms." Have students set ethical principles that would guide the establishment of their
parties. Orchestrate an election based on platforms, speeches, media events, etc. Would it be good to have more parties than just two? Why or why not? Why
haven't we had more parties represented in American history? Where did the parties come from that we have today? Why does the history of the party matter to what
it believes today? Should Christians form their own party? Should Christians only give their allegiance to one party?
9. Perspectives. From your experience, how would you respond to a Christian being a Republican, a Democrat, a liberal, or conservative? Jesus' disciples were from
various backgrounds. Two in particular, Simon the Zealot and Matthew the tax-collector, were from two different "parties." Do research on these groups from Bible
dictionaries or handbooks. Did this matter to Jesus? Why or why not?
10. Correlation. Compare and contrast the French Declaration of The Rights of Man (1789) with the American Declaration of Independence (1776). List the similarities
and differences. What historical, cultural background helps the students understand what these documents meant about law, God, and rights? Why is this important?
11. Study the Magna Carta and the Mayflower Compact. Why are these documents important?
12. Resources. A number of textbooks are available from multiple sources. E.D. Hirsch’s series “What Every ___ Grader Should Know” has valuable, equitable historical
insights. Here is a fourth grade example (http://www.amazon.com/What-Your-Fourth-Grader-Needs/dp/0385337655/ref=sr_1_1?s=books&ie=UTF8&qid=1431800883&sr=1-
1&keywords=what+every+fourth+grader+needs+to+know).
Government - Order
Someone or something must be in charge of any organization. Order arises out of the person or group giving orders. Orders or directives create an accountability
structure through which any organization can effectively function. Planning, providing, and protecting people and programs is the essence of what it means to practice
administration. Christian ordered practices follow this pattern: persons creating community, subordinating themselves for the good of others. God alone orders His world
(Isa 46:9-11); “chance” is not a power since only God is personal and powerful (Neh 9:6; Job 12:10; Eph 4:6). His design demonstrates controlled order and structure
within His creation (Acts 17:25, 28; Col 1:17; Heb 1:3).
1. Persons define relationship. Knowing who the community is establishes what the community does (Rom. 12:3-8).
2. Organization defines roles. Order in any system is best established by how people fit into an organizational mission (Paul knew his role; Rom. 15:14-33).
3. Function defines responsibility. Working together a staff complements each other within the framework of training another generation for Christ (2 Tim. 2:1-8).
4. Purpose defines direction. People are asked to join a team committed to the same goal (Eph. 4:1-6).
5. Unity defines commitment. The operational unity of a Christian staff should mirror the commitment of Father, Son, and Spirit to each other (Jn. 17:20-23).
6. Oversight defines direction. Each person’s role dictates responsibility in an area (1 Cor. 12:4-12; Rom. 12:3-8; 1 Pe. 4:10-11).
7. The body of Christ is also to show order (1 Cor 12-14), a testimony to the outside world (1 Cor 14:24-26). Leadership can create a command, control, coordination
matrix. Law codes (Ex 22-25, Deut 24-25), Jesus’ sending disciples “two by two” (Luke 10:1), apostolic succession (Acts 1:21-22), treatment of cultural differences
(Acts 6), the planning of missions’ movements (Acts 13), or the specific decision making processes laid out by Paul (Rom 15:14-25) all mirror biblical order.
8. 3 John identifies both positive (Demetrius) and negative (Diotrephes) oversight examples of demeanor. General statements concerning Christian conduct are essential
for all believers living before pagan people (1 Thess 4:11-12). Generational and gender order is established in such passages as Titus 2:1-10 and 1 Peter 3:1-7.
9. Achievement by a goal or objective follows an ordered pattern. History is orchestrated toward a goal or telos as suggested by the Genesis 3:15 reference to Jesus’
later appearance where He would “crush Satan’s head” (Rom 16:20; Rev 12:9-12) overthrowing the devil’s work (1 John 3:8), ultimately establishing His goal of
making His enemies His footstool promised in the Old Testament (Ps 2) and delivered in the New (Rev 19-22).
10. Behavioral approaches to order would conclude from Genesis that the worker is important. Since all are made in God’s image (Gen 1:26-27) the laborer has worth,
value, and dignity needing protection (Num 35). Adam’s naming the animals (Gen 2:19-20) connects the worker to the organization. Management and conservation of
goods and services gains its credence from the cultural mandate (Gen 1.28).

1. As is true in all settings, sin produces extremes, separating individuals from each other (Gen 3:16). Teamwork is a biblical practice, people working together for
common goals (Rom 16, 1 Cor 16).
2. Structures help maintain regularity, pattern, form, and order. Without these chaos, anarchy, and confusion could result.
3. Because sin does distort theoretical constructs, every “order” must come under Scriptural realignment. Unrighteousness corrupted relations between people (Gen 3:9-
13), the medium of work, the ground itself, as well as production from the soil (Gen 3:17-19). Since unrighteousness affects every method applied to work within the
world (Rom 8:18-22), any “order” is impacted by sin (Mark 7:20-23).
4. God has established His world to operate in a certain manner (Prov 8:22-31) giving the basis for all “order.”
1. Pinterest. Type in “Order of Operations” or “Ordering” to discover fast, streamlined, practical, experiential, activity-based helps for elementary math and science
processes.
2. Ideas. Practical application of order includes but is not limited to the following: grading and assessment; systems; finding the right ingredients/team; business,
economics, transportation; alphabet; government; leadership; science and technology (body systems; atomic structure); Heisenberg’s Principle; measurement;
management information systems; analysis; logic; lesson plans; schedule; business office; art (medium); music (chords); etc.
3. Math. Study the history of numbers, time, time-zones, & calendars. Show pictures of the water cycle as a system. Show overheads of human body systems. Create
factor trees showing when two numbers are multiplied together they create a product (e.g. 12 branches into 3 and 4, which branches into 2 and 2). Examine how
geometric shapes fit together, place values function, how one facet of math is dependent upon another, the order of working problems, etc.
4. Science. God’s contract with day and night suggests regulation and continuation. Rain (Lev 26:4), bird migration (Jer 8:7), human pregnancy (Gen 18:10, 14) are
examples of regular events controlled and sustained by The Creator “in their time” (Ecc 3:11). Natural laws bind and regulate the seas (Prov 8:29) and heavens (Ps
148:6). Scientists rely upon God's stable universe. Order establishes logic, logic constitutes pattern, pattern produces models, models make possible probability,
probability allows for prediction, prediction predicates hypothesis, and hypothesis identifies proof. A proof demonstrates "true Truth." (Jer 31:35-37). Examples include:
Periodic Table, Musical Chords, Reproduction, Body Systems, Geometry (e.g., golden rectangle), or Chemistry (e.g., classification).
5. Problems-Solutions. Since a Christian view of order will include both an understanding of sin and the possibility of reclamation (1) creation itself establishes markers of
order; (2) paradigms and models of order can be beneficial, but they can become a prison; (3) approaches to problems may vary, each providing a way to look at any
issue; (4) corruption of order could include: a. Organizations forget their mission; b. Leaders forget their responsibilities; c. Organizations become impersonal; d.
Organizations grow, memory fades showing need for traditions to maintain grounding in the past, building an archive to pass on to others who were not at the
organization from the beginning. Organizations can forget their roots; e. Fragmentation—Departmentalization—Segmentation in educational systems.
6. Theories. Contingency, MBO, situational, and quality management theories must depend on common grace (Ex 18.23; Matt 5:45; Acts 14:17). Care for workers (1 Cor
9:8-10) or accountability in monetary concerns (2 Cor 8:14-21) come from creational order.
7. Research. Quantitative and qualitative study, predicated upon creational law (Jer 31:31-35), is helpful in analyzing approaches to stewarding God’s resources.
8. Questions. Should we “baptize” cultural ideas, approaches, or models of ordered systems with Christian connections simply because they “work” in the business
world? How should Christians think distinctively about “order?” Should Christian use the phrase “human resources” when the biblical view of humans is based on
personhood, rather than disposable assets? Why or why not?
9. Resources. School leaders could benefit from reading: Anthony, Michael. 2005. Management by Objectives In Management Essentials for Christian Ministries. Michael
J. Anthony, James Estep, and James Riley. eds. 133-154. Nashville, TN: Broadman & Holman Publishers.; Anthony, Michael and James Estep. Ed. 2005.
Management Essentials for Christian Ministries. Nashville, TN: Broadman & Holman Publishers; Deming, W. Edwards. 2000. Out of the Crisis. Cambridge, MA: The
MIT Press; Drucker, Peter. 1954. The Practice of Management. New York, NY: Harper and Row; Senge, Peter M. 1990. The Fifth Discipline. New York, NY:
Doubleday/Currency.
History - History’s Eternal Beginning

Biblically Integrative History: God is the author of history. God created all matter, space, and time but God does not wear a watch. He is not bound by time (cf. 2 Peter
3:8) since He is outside of and apart from time but God has chosen to work within time to accomplish His plan. Jesus is the central person in God’s plan and human
history. Only He can, by His coming in the form of a man, bridge the gap between God’s eternal kingdom and the temporal world (cf. Isaiah 9:6-7; Galatians 4:4-5). When
studying history, we must frame our understanding o f people, places, and events in the grand narrative of Gods’ plan to make it meaningful. Apart from God, history is a
meaningless record of man’s vanity.
1. God is eternal. The temporal, finite world exists because there is One who is “from everlasting to everlasting” (Psalm 90:1-2), whose “dominion is eternal” (Daniel
4:34, 35), (and who works within time for human benefit (Psalm 31:15; 39:4-7).
2. God is creator. All things, including time, were made by and for Himself (Genesis 1:1; Romans 11:33-36; Colossians 1:15-17). As Creator, His Lordship reigns, His
ownership rules (Leviticus 25:23; Psalm 50:9-12).
3. God foreordains. The plan of God for His world was “declared from the distant past” (Isaiah 45:21; 46:9-11; Ephesians 1:9-11).
4. God is sovereign. He controls all events. There are no accidents or coincidences. Neither luck, nor destiny, nor chance, nor fates, contribute to any earthly event
(Matthew 6:25-34; 10:26-33; John 1:12-13; Acts 2:23; 4:27, 28; 17:24-28).
5. What people do in this life will be judged in the next life (Psalm 16:9-11; 39:4-7; 73; Daniel 12:2; Revelation 20:11-12). We all live on borrowed time (Luke 13:1-9). We
have a responsibility in this life to prepare for life beyond our physical death. While we are living, we must recognize that time is to be used wisely fulfilling God’s
mandate for humans on earth (Ecclesiastes 11:7-9; 12:13-14).

1. God’s plans for history are beyond my full comprehension (Isaiah 55:8-9).
2. I should not think I am better or wiser or would make better decisions than people in the past because hindsight gives us perspective they did not have.
3. Someday I will be history. What legacy will my life leave to the next generation?
4. Since God has made Jesus the focal point of history, I ought to know Him and honor Him with my life.
5. I should view all history in light of God’s purposes.
1. Current Events: How should I read the daily newspaper knowing that God is in charge of people, places, and events? Wars can be just or unjust. Refugees from
conflicts should be helped. Exploration should be careful of natural resources while prospering all people. Discovery creates jobs, wealth, medicine, and new
opportunities. Monetary supply arises out of hard work while remembering The Creator who has provided all things.
2. Notable People: How does God arrange for certain individuals or groups to be in place to fulfill His decree? The universal Greek language allowed an exchange of
ideas including The Gospel. The Pax Romana (“Roman Peace”) allowed political and economic stability so that The Gospel could be more easily spread.
3. Key Places: How does the location of seas and mountain ranges contribute to our understanding of how God ordered the earth? The Amazon and Nile Rivers supply
the daily life of inhabitants nearby. The Alps or Himalayas mountain ranges brought both security and difficulty of travel to people. Rain forests in Brazil or gold mines
in South Africa benefit all of earth’s inhabitants.
4. Great Ideas: What view of God do certain people or civilizations have? How does this view affect their personal relationship with God, life with other people, or the
world around them? Authority should be based on an outside (e.g. transcendent) source of law. Equality must be premised on people being made in God’s image, not
in what they contribute or what they look like. Judicial systems ought to be grounded in righteous standards, testimony of multiple, unbiased witnesses, and evidence
untainted by corruption.
5. Important Documents: Why are statements of belief, law codes, or declarations so important? What people believe will dictate how they behave. The Hippocratic
Oath reminded doctors that people had worth and should be protected. Samuel Rutherford’s Lex Rex (“The Law is king”) demanded that rulers be subject to
regulation.
History - History’s Designed Purpose

Biblically Integrative History: Human history has a beginning and an end, a purpose, an ultimate destination. History does not "repeat itself." Though similar occurrences
may be chronicled, God's ultimate plan for the world is Jesus' established, physical kingdom on Earth. God personally plans and oversees all the affairs of men. Nothing
happens outside of God's design or purpose. All things are done for God's glory. God ordains the rise and fall of rulers and nations. The personal, eternal Creator is in
control of the smallest detail to the greatest event. Though the flow of history may sometimes be a human mystery, all events are sovereignly interrelated.
1. Christianity is one of the few world religions dependent upon historical corroboration for its claims (e.g., John 1:1-18; 14:8, 9; 21:30; 1 Corinthians 15:1-3; 2 Peter 1:16-
18).
2. The Egyptian and Babylonian views of “time” emphasized a cyclical or circular view of history, leaving people at the mercy of perceived impersonal, whimsical,
supernatural forces. The Hebrews, on the other hand believed in the personal, eternal creator giving folks meaning, potential, fulfillment, and a goal in life. Each day
is a new choice, opportunity, and responsibility with something and Someone to live for (Ecclesiastes 5:18-20).
3. History teaches us about God’s character (Deuteronomy 4:32-40; Psalm 77:10-12; 143:5).
4. God controls the rise and fall of nations and rulers (Job 12:23; Proverbs 8:15-16; 21:1; Jeremiah 46-50; Daniel 7).
5. Life lived apart from God is ultimately meaningless (Ecclesiastes “vanity,” “under the sun”). However, God also uses unbelievers to accomplish His purposes (Psalm
76:10; Isaiah 44:28-45:1)
6. God’s judgment against nations and individuals is so that they will know He Is Lord (Ezekiel 25-39). Note the repeated refrain: “Then they will know that I am the Lord”;
Daniel 4:19-37)
7. Work is meaningful not monotonous when understood as a gift of God.
8. History is a record. Man’s records include the bias of the recorder. Compare Ecclesiastes 2:17-23 with 2:24-26, noting that the latter contains a God-centered
perspective.
9. Historical interpretation is susceptible to subjectivity and bias. History should be based on verifiable primary source material rather than on latter secondary
interpretation that may have been “reshaped” to fit a particular worldview. The Christian philosophy of history holds as its focal point the literal and physical
incarnation, crucifixion and resurrection of Jesus. God's Son came to earth in real space and time (2 Peter 1:16-18; 1 John 1:1-3).

1. My life has purpose because there is purpose in God’s world.
2. History is not just a subject to be studied but a mindset to be lived. We should always be aware that history gives meaning to the understanding of all other subjects.
3. Since all works contain the author’s bias, I must be conscious of their bias when reading their works.
4. I should evaluate all works through the lens of Scripture.
5. I should rely on original verifiable documents to interpret history rather than on someone else’s interpretation of those documents.
6. God uses all situations in my life to teach me and to direct me to glorify Him.

1. Interpreting Events: Looking back on events in my lifetime, can I see purposes that were unknown to me at that moment? How can I think differently about what
happens around me every day when I consider how God is working in His world? What does a study of history do for a person living anyplace, at any time in the
world? Explain. Create a class newspaper that interacts with current events from a Christian point of view.
2. Important People: How does God use individuals to accomplish His plan? Entitle a unit “For Such a Time as This” based on Mordecai’s statement in Esther 4:14.
Research people, events, or decisions that affected history, showing God’s control.
3. Key Places: Why do archaeologists “dig up” the past? Discovering the purposes of people groups helps us to understand their view of life. Elementary through high
school students would enjoy a pseudo-dig where the teacher has hidden various pieces of “history” underground so that the science of archaeology could be
understood and appreciated for its Christian importance.
4. Great Ideas: For instance, does "good" ever come out of "evil?" Story is the way people communicate belief and history. Duty is placed within the bounds of God’s
law. Freedom grants opportunity to do what is right, not to do whatever we want. Freedom is tied to responsibility. Good ultimately triumphs over evil.
5. Important Documents: How can historical records be affected by the worldview of the recorder? History is told or written from the viewpoint of an observer and
therefore is stamped with his views and bias. How do textbooks communicate the purpose of humans or God (if He is mentioned)? What does the word “prehistoric”
communicate? Is that a Christian concept?
History - History’s Justice, Longsuffering

Biblically Integrative History: God often brings about change that is slow but sure. Even though the consequences of one’s action may not yet be fully evident, justice will
come eventually (1 Timothy 5:24-25). The seeds of change may take time to germinate. God deals with nations and individuals according to their response to Him.
Israel’s cycle of sin (Obedience, Disobedience, Judgment, Repentance, Deliverance) is a pattern that can be seen in the history of nations and individuals. God’s
character is that of a patient, loving father correcting and directing his son through life (Proverbs 3:10, 11). Obedience to God’s commands brings blessings, while
continual disobedience and rejection of His commands brings God’s righteous justice and judgment.
1. God gives chance after chance for people to repent (2 Chronicles 36:15, Luke 13:1-9).
2. God always warns people of coming judgment for their sins (Genesis 6; 2 Chronicles 36:15; O. T. prophets, Matthew 23)
3. God’s justice is imminent (Psalm 1:5; Isaiah 2:12; John 5:22-30).
4. God’s patience with sinful people often results in “innocent” victims suffering at the hands of sinful people. Sometimes He physically spares those who trust in Him
(Genesis 6:8; 8:1; 19:17-24; Numbers 14:20-38; Hebrews 11:31).
5. God often uses enemies to punish His people and to bless His people (Judges 2:14-15; 2 Chronicles 36:17-23; Ezra 7:6-26; Nehemiah 2:4-9; Jeremiah 25:8-11; 36:1-
3; 46:24-26; Habakkuk).
6. God deals with people and nations according to their response to Him and His commands (Genesis 6; Deuteronomy 27-28; Judges; Proverbs 14:13; Jeremiah 46-51;
Jonah 3:5-10).
7. God’s character is revealed through how He deals with individuals and nations (Psalm 107; John 3:16; 1 Timothy 1:13-14).
8. God balances His scales of justice (Daniel 5:25-28; 2 Thessalonians 1:5-7; Hebrews 10:26-31; Revelation 22:12).
9. The earth sometimes suffers under corrupt human jurisdiction. When Levitical law concerning sabbaths for farmland was ignored for an extended period, God saw that
“The land enjoyed its sabbath rests” (Lev 23-27; 26:34; 2 Chronicles 36:20-21).

1. I should be quick to accept responsibility for my actions, not blaming others.
2. Making excuses for our wrongdoing will not change God’s plain instruction for me.
3. I should not feel anger toward those who bring God’s correction to me.
4. If I continually reject God’s correction, my rebellion will build and intensify over a long period of time.
5. History teaches me about God’s character.
6. God is patient with me when I sin against Him, so I ought to be patient with others when they sin against me.

1. Interpreting Events: How has the founding of nations rooted in Christianity or the reformation of nations to God’s commands directed the course of their history? How
is the history of nations who continually reject God’s Word differ from those nations based in biblical principles? How have revivals or national days of prayer changed
nations in the past? How does a civilization’s view of an afterlife affect their behavior in this life?
2. Notable People: A righteous person or leader can significantly influence the direction of history. How have some godly leaders of the past influenced their culture and
the history of their time? How have evil leaders influenced history? God has also used unbelievers to direct the course of history. Do unbelievers who are good
leaders practice godly or ungodly principles? How can we influence the course of history in our circle of influence?
3. Key Places: Babylon, Ninevah, Athens, and Rome are some great cities in history. How did God deal with them according to their acceptance or rejection of Him?
What cities or countries seem to be experiencing God’s blessing or judgment? Based on their history, can we identify a pattern? How has or does God show Himself
patient with these places? What problems do they have to deal with? Why do they have those problems? How does God’s Word address those problems?
4. Great Ideas: Does freedom or slavery affect a society positively or negatively? What is the origin of freedom and slavery? Why might it matter? How does the kind
of political system of a nation affect its citizens? Why might the answer to this question be important to the Christian? What responsibilities do Christians have to
influence the course of history of their nations?
5. Important Documents: Evaluate the constitution, charter, laws, or governing documents of a country. Are the laws biblically based? How does a constitution affect
how a society operates? How do our nation’s laws compare to Old Testament laws? How are laws changed? Why is slow change, good change? What does Old
Testament law reveal about God’s character? How has the Bible and other famous books or new ideas influenced the course of history (i.e., Koran, Magna Carta, The
Wealth of Nations by Adam Smith, The Origin of Species by Charles Darwin, etc.)?
History - Memory History’s Basis

Biblically Integrative History: Hebrews were “whole thinkers”. To the Old Testament mind, the mental act of recall was seamlessly linked with physical action.
Remembrance led to recitation leading to public proclamation pointing to a memorial or holiday event. Acting upon statements of truth from the past was to consistently
affect believers’ conduct (Deuteronomy 13:1-3; 2 Timothy 1:13-14). Remembering how God has worked in the past should give one confidence about how He is working
now and how He will work in the future. God’s working in history reveals His character. Learning from past actions and mistakes can help people avoid repeating those
mistakes.
1. Note that Hebrews and Christians based their concept on historical events contrasting ritual with remembrance (see Matthew 26:27-29; 1 Corinthians 11:26-33).
2. God instructed His people to establish feasts, festivals, and memorials as reminders of how He had worked in their history (Numbers 15:39-40; Exodus 12:14;
Deuteronomy 11:18; Joshua 4:7)
3. Memory is the basis for treatment of others (Deuteronomy 5:15; 15:15; 16:12; 24:18, 22; Hebrews 13:7)
4. Memory is the basis for a relationship with God (1 Chronicles 16:8, 12; Deuteronomy 8:2; 24:9; Matthew 26:13; Luke 22:19; Hebrews 10:3)
5. Reminding is a necessary, ongoing process (Ecclesiastes 1:11; 2:16; Romans 15:15; 2 Peter 1:12-15; 3:2)
6. Reminders are the remedy for “forgetfulness” (Deuteronomy 8:11-20; Psalm 106:13, 21; Ezekiel 16:43-63; Isaiah 51:13; Hosea 13:6; James 1:25; 2 Peter 3:5; 2 Peter
3:8)

1. When I hear things that we have heard before in home, church, or school I should acknowledge that I need to be reminded.
2. God does not repeat Himself in the Bible to hear Himself talk. Repetition is always for my benefit, so that I do not forget. God does not repeat Himself in the Bible, for
His own benefit.
3. I can be confident about how God will work in the future by remembering how He has worked in the past.
4. I should celebrate God’s works from the past so that I don’t forget His goodness.
5. Reading and memorizing God’s Word helps me learn and remember who God is and what He requires of me.

1. Interpreting Events: God’s prophets explained why certain events occurred in the past. Using their reasoning as a model, how do we explain why other significant
events have occurred? God does not change. He blesses obedience and judges sin. Do we see any parallels between biblical history and current history?
2. Notable People: Our society honors many individuals. In what manner are notable people remembered today? What types of people are publicly honored in our
society? What do society’s heroes communicate about the values of the society? What biblical criteria should be applied to who is honored? Research the
background of our society’s heroes and evaluate them in light of biblical criteria.
3. Key Places: What are some important places in our country? How are they distinguished (i.e. landmarks, memorials, statues, towers, special buildings)? Research
why these places are important. Why do people feel they should be remembered? Do we have key places of importance in our personal history? How are these
places marked in our memory?
4. Great Ideas: How are great ideas preserved in our society? What great ideas are valued? Symbols are often used to represent great ideas. Freedom is an important
value to most people. What symbols have been made to represent this value? Love is a core value of Christianity. What symbols does Christianity have to represent
its core values? What holidays or celebrations do we hold to memorialize the great ideas we value?
5. Important Documents: Certain documents represent a change in the course of a country’s history. What documents have influenced the direction of history in our
country? How do these documents influence life today? How have different creeds, catechisms, or statements of faith influenced the direction of church history?
Language Arts - Words Are Eternal

The concept of “word” is essential for a Christian worldview. The Hebrews based their belief on God’s words (Deut 4:1; 6:1) whereas other cultures depended on visual
images (e.g. statues, Ex 20:1). In this way the meaning of words is tied directly to Truth (Ps 119:89-91). Words are then premised upon accuracy (Ps 12:6), reliability (Is
40:8), and integrity (Ps 33:4). Words make a faith promise between speaker and hearer, between author and reader (Is 31:2; Jer 44:29). Words suggest moral clarity—
speech has boundaries (Ps 119:144). Used rightly, words identify (“and God called,” Gen 1:5, etc.), classify (“and Adam named,” Gen 2:20), describe (“Then Adam called
his wife ‘Eve’,” Gen 3:20), authorize (“You may…except,” Gen 2:16-17), evaluate (“God has said,” Gen 3:2), and allow for decision making (“Did God really say?…She
saw…took…ate,” Gen 3:1, 6). Words also encourage, communicate truth, express emotions, and articulate ideas. Ultimately, words deserve respect and protection (Deut
31:9-13, 19, 24-26; Matthew 12:34-37).
1. God created using words (Gen 1:3; Ps 33:9; 148:5; Heb 1:3; 11:3; 2 Pet 3:5). God’s words accomplish what He purposes (Isaiah 45:23; 55:11).
2. God providentially controls creation through His word (Ps 107:20; 147:18).
3. God’s law was written (Ex 34:27; Deut 27:3) and read aloud (Ex 24:7; 31:10-11; Josh 8:8, 34; 2 Kings 23:2) explaining belief.
4. The meaning of words is manifest in action (Ezra 7:10; 2 Cor 3:2; Jas 1:19-25).
5. Jesus is The Word Who explains The Father to us (John 1:1, 14; 14:8-9).
6. Words carry ethical authority (Deut 8:3; John 5:46, 47).
7. Words can be used righteously or unrighteously (John 8:44; Colossians 3:16-17; James 3:5-12).

1. Since words carry value and authority they should be chosen carefully (Matt 12:36).
2. Precision of thought is expressed in precision of language therefore I should strive to be articulate in my communication.
3. Authority rests with the communicator; the communicator is responsible for the content of the words. I am responsible for the content of what I communicate.
4. Individuals are responsible to listen; listeners are responsible for what is heard. I should be quick to listen, and slow to speak (James 1:19; 3:5-12)

1. Speech classes may help students learn and practice how to speak correctly, develop effective communication skills, and improve their ability to listen or evaluate
what others communicate. Debates, class presentations, small group discussions, and multimedia reports may help improve these skills.
2. Constantly expanding vocabulary and spelling skills helps students to develop precision, an essential skill for effective communication.
3. The study of logic may help students to better evaluate the communications of others and aid in personal decision-making.
4. “Sticks and stones may break my bones but words will never hurt me” is not true. Words create authority. The power of that authority can be abused. Instruct
students to develop a story of how words can hurt.
Language Arts - Books Open World

God’s original intention was that people would know Him through words (Gen 3:8). Reading and hearing are the gateways for growth in knowledge of God and His world
(Prov 8:1-11; 9:10). Imbibing God’s words provides a vehicle for life and liberty (John 6:63; 8:31-32). Books make freedom possible. But freedom is not free. Knowledge
of God’s Word gives parameters for both law and liberty (Gen 2:16-17). Independent thought is not loosed from restrictions. Accountability comes with reading words
(Matt 11:20-24). Understanding the world and our place in it necessitates listening. Active listening means interrelationship. Relationship leads to responsibility. Reading is
built on (1) Literacy—relating to others means gaining insight into that person’s speech. (2) Comprehension—translating a person’s words, interpreting the author’s
meaning. (3) Benefits—reading creates opportunities to gain wisdom, experience, and abilities beyond our own. (4) Transformation—people are changed in their thinking
and living with the merits and joy of reading (Jer 15:16; Eze 3:1-3)
1. Reading brings an encounter with God and the need for worship (Ps 141:2; 142:2; Romans 11).
2. Reading requires a response, acknowledging God’s words in creation (Ps 19:1-6) and His written Word (Ps 19:7-11).
3. Our understanding of God prompts us to respond in words back to God (e.g. Psalms 32, 51).
4. Reading brings responsibility (Lev 26:14-15, “If you will not listen to me…these commands…decrees…laws…then…”; 1 John).
5. Jesus based His teaching upon copious references to the Old Testament assuming the literacy of His hearers by saying, “Haven’t you read?” (Matt 12:3, 5; 19:1;
21:16, 42; 22:31).
6. The canon of the Old Testament included “sayings of the wise” (Prov 22:17-24:34) as well as collected records and annals from various historians (2 Sam 1:18; 1 Kin
11:41; 14:29; 1 Chr 29:29; 2 Chr 12:15; 24:27). The inerrant Word of God drew from human sources that were true.
7. The interpretation of peoples’ words is important. Statements from Job’s friends were so wrong that Job had to pray for them staying God’s hand of judgment (Job
42:7-8). In the same way, Ecclesiastes examines naturalism showing that its insufficient view of the world must be corrected (1:2; 3:19-21; 9:1, 10).
8. The genres (forms or types) of literature are universal including narratives, poetry, parables, proverbs, and prophecy. God uses all kinds of writing to communicate His
Truth to people.
9. Jeremiah 36 suggests the length to which God will go to preserve His Word.
10. Reading of truth should be done repetitiously to continually keep it before the minds of people (Ex 24:7; Deut 17:19; Col 4:16; 1 Tim 4:13).
11. Contrary to popular opinion, Jesus’ stories were not necessarily easy to understand (cf. Matt 13:10-17; Luke 8:9-10). Reading should prompt people to ponder and
think critically about their relationship with God and His world.
12. The illumination of The Holy Spirit is crucial in thinking God’s thoughts after Him, whatever we read (1 Corinthians 2:14-16).

1. Reading God’s Word helps me know Him better
2. Reading other books helps me understand God through His creation.
3. I read to broaden my perspectives on people and life.
4. Reading helps transform thinking and aids me in decision-making.
5. Reading stimulates my imagination by exposing me to new ideas.
1. No matter the kind of literature, it is imperative for the Christian reader to understand the author’s point of view and how she might answer worldview questions about
God, the world, humans, ethics, knowledge, history, and afterlife.
2. To understand non-fiction one must identify (a) the kind of writing: speech, history, argument, etc. (b) the main idea the author brings forward. (c) the evidence
presented for the proposal (d) the objections of others and responses to those objections included by the writer. Honesty and objectivity should be working boundaries
for Christian readers.
3. Poetry is (a) feeling about thinking, (b) ambiguity about reality, (c) figurative about the literal, (d) image about substance, and (e) reflection about belief. Not only does
the Bible use this approach in communicating God’s words but Scripture provides a grid whereby other poetry can be evaluated.
4. In fiction the kind of world is important: real, imagined, or futuristic. Characters in a novel each believe, seek, cherish, or demand something. Authors often use
details, symbols, and tone to communicate their ideas through a story. Christians should take each piece of writing as the author intended it to be read. Biographical
background is crucial in grasping a book’s thesis. Incorporate fables into lesson plans pointing out characters acting out a life view.
5. Discuss with the class how they think music, television, computer games, movies, and media in general has affected their ability to listen. Pick any current cultural
television show, movie, or YouTube video to evaluate.
Language Arts - Language Learning Result

Human language can convey the truth of The Gospel no matter the cultural differences (Acts 20:21). Christians committed to foreign language learning demonstrate the
following: (1) Truth God’s Word to humanity comes through language conveying His truth to all people (Ps 67:2; 119:89-91); (2) Love Openness to others is shown by
giving and sacrifice—both evidenced in learning the speech of another (cf. Rom 13:8-10); (3) Humility Meeting another at their level—even in their language—indicates a
servant attitude (cf. Phil 2:1-11); (4) Ethics Since words carry moral clarity (Jn 17:17; cf. 2 Thess 2:17) they affect how people think and live in all languages (cf. Titus
1:10-16); (5) Unity Language study bound by Christian principles breaks down diversity, misunderstandings, stereotypes, and prejudices (Eph 4:1-6).
1. Language is not a barrier but a conductor and protector of truth (Acts 20:24, 28-32)
2. Language forms relationships (cf. Gen 2:25; 3:8) or destroys them (Gen 3:9-14).
3. All human endeavor is built upon communication.
4. If The Word of God is right (Psalm 33:4; 119:144), then the content of words, activity of speech, and construction of written language is important to mirror God’s
character.
5. Language has a common origin for all people (Gen 11:1).
6. Language separates us from the animals.

1. Learning another's language shows respect and openness to different cultures, demonstrating Christ's love.
2. A desire to grow in knowledge is God’s ideal for His creatures (Prov 8:10-11; 20:15).
3. Language learning prompts freedom of expression shown through free elections and economic stability.
4. Language learning creates an environment that breaks down ignorance and hatred.

1. Explore the Navajo "windtalkers" and their impact on American World War II intelligence.
2. Study George Bernard Shaw's statement about English language usage through his play Pygmalion.
3. Discuss the following questions about language: (a) How do misunderstandings develop between people when they speak to each other? (b) Agree or Disagree:
Words spoil ideas. (c) How do the following show an abuse of language? ...falsification ...lying ...propaganda ...courtroom argumentation... deception... trickery...
obscurantism...obfuscation. (d) Interact with the following statement, “…the standards by which one man criticizes another seem to depend upon what he holds to be
true” (Mortimer Adler, A Syntopticon, Vol. 1, The Great Books, p. 944).
4. Why was it important that the Hebrew people save their words (cf. Romans 3:1-2)?
5. Have students define words they use (e.g., “bad,” “awesome,” “cool,” “sick,” “wicked,”) comparing their definitions with those of dictionary definitions. Make the point
that language expands. At the same time discuss the problem of redefining words. When a person has to ask “What do you mean by that word?” what difficulties
result?
6. Write a sentence in another language. Speak a sentence in another language. Have students say the sentence to passersby on a street corner to gauge their
reactions. Show the importance of learning the language of the people where you live.
7. Learn international greetings. Invite missionaries or international students to the classroom to speak in another language.
8. Watch a television show or movie in another language students are studying. Using visual cues and their language ability, discern the basic message or plot of the
show.
Language Arts - Grammar Rules Foundation

1. As God’s vice-regents in creation, humans have the responsibility to manage all things, including syntax and morphology. 2. As God created freedom within boundaries
for human conduct, so people image their Creator by setting systems of language function. 3. When sin entered the world, everything became distorted, including human
communication. To stem the flood of laziness of thought— disciplining the mind to think properly—includes correction in grammar. 4. Since God communicated His Word
with precision, so Christians must maintain control over parts of speech and sentence structure both of which are essential for correct interpretation of language and
precision of doctrine. 5. Ultimately, believers reflect the order established in creation through our Lord Jesus by creating order through grammatical rules.
1. Verbal (every word) plenary (every part of every word) inspiration is true of Scripture (2 Timothy 3:16). If pieces of letters are important to God in communication of His
Word (cf. Matthew 5:17), then we should reflect God’s meticulousness in how we communicate to Him and with each other (Matthew 12:33-37)
2. Grammar instruction is essential based on (a) Expression: the importance of language to God; (b) Precision: the exact nature of God’s communication; (c) Definition:
God’s detailed word choices and grammatical constructions in Scripture suggest specificity and design; (d) Communication: Words give purpose and direction,
reflecting order, rule, standards, and structure; (e) Transmission: syntax allows communication to be understood.
3. If humans reflect the mind of God, having been made in His image, then, we should encourage (a) Knowledge which gives a basis for reasoning; (b) Language which
establishes communication; (c) Observation which helps to practice science; (d) Apologetics which helps to defend The Faith with words; (e) Reflection which gives
opportunity for correction, change, and improvement; (f) Doctrine which helps to establish true Truth against heresy; (g) discernment which helps to combat media
bias; (h) Literature which creates attractive prose communicating true Truth in story.

1. Since I believe in the inerrant Word of God, to reflect God’s perfection, I pay careful attention to detail.
2. Consider correction of misspelling and grammatical errors to be a restorative process reflecting God’s interest in redemption affecting the whole earth (cf. Col 1:19-20).
3. Learning grammar rules helps me to be clear and precise in my communication.

1. Editing, revising, and re-writing our work suggests our desire to reflect God's image in His flawless presentation of His Word (Ps 18:30; 33:4-11).
2. Outlining and creating guidelines for papers creates boundaries within which students can freely create (cf. Gen 2:16-17).
3. Corrections to written works are an important reminder of personal sin and the need for restoration. Have students edit each others’ work to show the need for and
value of community in the restorative process.
4. Write a sentence without punctuation or spacing. Have the students try to read it. Show the level of difficulty in communication without the rules of language.
5. Write a sentence with multiple spelling mistakes. Ask the students if they noticed the mistakes or the message of the sentence first. Often, grammar can mislead or at
least re-focus attention.
6. Have students design their own grammatical and spelling rules. Have students apply their rules to a common written work (or develop a new document). Without
sharing their rules, have students attempt to understand what their peers have written. Point out the importance of a common rule system for clear communication and
understanding (making one’s own rules results in confusion and frustration.
Literature - Storytelling Tells Truth

In eternity past, God “wrote books.” His plan, worked out before creation (Ephesians 1:4), was recorded before time (Revelation 13:8; 17:8). Historically, God has directed
specific men to record specific stories to communicate truth to His people. The Bible is about 40% narrative. People often use God’s gift of written communication to
express themselves. God’s Book sets the standard(s) for quality literature.(, which expresses Biblical truth.) Authors use stories to entertain, instruct, motivate, encourage,
sooth, scare, anger, and inform readers based on the author’s worldview. Since authors cannot write stories from a neutral perspective, stories that people write ought to
be evaluated in the light of God’s revelation (cf. Deuteronomy 13:1-4; Colossians 2:8; 1 John 4:1-6). One of sin’s effects on mankind is the misuse of written
communication and the corruption of literature. Since truth and error can coexist within a story, readers must learn to assess the value of literature in the light of God’s
revealed truth, the Bible. (Hebrews 5:11-14).
1. God instructed His people to keep accurate records in story form so that people would know about Him and His acts (1 Kings 11:41; 14:19, 29; 15:7, 23, etc.).
2. God keeps accurate records for Himself in books (Malachi 3:16; Revelation 20:12).
3. Books are for remembering great events (Exodus 17:14).
4. Copying God’s Book helps keep His ideas in one’s mind (cf. Deut 17:18).
5. God’s Book is to be memorized because of its importance in helping to discern truth from error (Deuteronomy 6:4-9; Joshua 1:8; Psalm 119:11; Hebrews 5:11-14). The
words in God’s Book help us to evaluate the words of human authors in their books (Proverbs 2:1-11; 3:21-26).
6. Jesus’ stories related to how people lived (Matthew 13:34). They communicated truth that had been withheld since before creation and was (were) left uninterpreted
so that if people wanted to know more they would think about what Jesus said (Matthew 13:10-15).
7. Jesus used earthly stories to illustrate kingdom truths (Matthew 7:24-27; 13:3-30; Luke 10:30-37; etc.).

1. Stories I read, write, or tell ought to ultimately glorify God.
2. I appreciate stories that communicate truth.
3. Quality literature either communicates truth or can show the problems with false views of life.
4. I value the beauty of well-written literature that communicates truth. I appreciate artistry and aesthetic in literature.

1. Interpretive bibliographic sources: Robert Coles The Moral Stories of Children; Guroian, Vigen. Tending the Heart of Virtue: How Classic Stories Awaken a Child’s
Moral Imagination. Cowan, Louise & Guinness, Invitation to the Classics.
2. Collective bibliographic sources: William F. Russell Classics to Read To Your Children, More Classics to Read to Your Children, Classic Myths to Read to Your
Children, Crown, 1984, 1986; Three Rivers, 1989, Robert Bennett, The Book of Virtues, Simon & Schuster, 1993.
3. In book reports: What universal, timeless themes does the author discuss? What is “the moral of the story”? Do the characters live based on biblical principles? Why
or why not? What do we know about the author’s background that may have influenced her writing?
4. In reading group discussions: If you were writing the story, what would you have said to explain things from God’s point of view? Identify truth and error that are
presented in the story? What Bible verse or story supports your evaluation? How does this story honor God? What Bible verses explain what the character did?
5. In creative writing: How can you write about God and His world without mentioning His Name? (Use the Old Testament book of Esther as a model). Write a story to
teach a Biblical moral.
6. In specific stories: Lois Lowry Number the Stars (human dignity, justice); The Ugly Duckling (inner vs. outer beauty); Damon and Pythias (friendship, loyalty).
Literature - Literature Exposes Humanity

Every book is a statement of belief. People write what they believe. “The heart” (the Old Testament concept of the whole self, including the mind) is where belief
originates. Love, sacrifice, hope, and courage are collective human ideas expressed in literature. Depending on the author’s intent, these themes may be an expression
of godliness or sinfulness. The reader should recognize that if a writer writes truth it is a result of God’s image stamped on his thinking (cf. Genesis 1:26-27; Romans
2:14, 15). If a writer writes falsehood it is a result of the corrupting influence of sin in the author’s life (cf. Ephesians 4:17-19).
1. What individuals believe is most important in life will be the focus of their lives (Matthew 6:21; Luke 12:34). People communicate and live what they believe (cf. Luke
12:15-21).
2. Sin corrupts from the inside, out (Matthew 15:18-20; Mark 7:20-23). Therefore, whatever books men or women write will be affected by sin’s distortion of truth.
3. Some books will honor God and some will not (Romans 1:18-32).
4. Non-Christians can produce works that benefit all people (cf. Genesis 4:17-21) because of God’s “common grace” to everyone (cf. Psalm 107: 8, 15, 21, 31, 43; Acts
14:17).
5. Even though sin corrupts people and the way they think, non-Christians still do “good things” (Luke 6:32-34; Romans 5:6-7).
6. Anyone can communicate written truth because all truth comes from God (cf. 1 Kings 4:29-34; Luke 16:8).
7. Since God has given us His answers to life, its problems, and solutions (cf. Romans 8:5-9; Ephesians 4:20-5:2) we should: (1) write books and stories that declare
God’s truth so everyone can understand it (cf. Deuteronomy 4:5-8) (2) interpret writers and their writings so that God’s truth can be separated from human error (cf.
Psalm 119:125; 2 Corinthians 10:3-5).

1. I revel in truth wherever it is found because all truth belongs to God and originates in Him.
2. I enjoy the mastery of writing that author’s exhibit because written communication is one of God’s gifts to humanity.
3. Since written language can be used for good or evil I must beware of the subtle influence of words used to deceive.
4. I should use God’s gift of written communication to share his truth with others.

1. Interpretive bibliographic sources: Larsen, David L., The Company of the Creative: A Christian Reader’s Guide to Great Literature and Its Themes.. Lockerbie, D.
Bruce, Dismissing God: Modern Writers’ Struggle Against Religion. Murphy, G. Ronald, The Owl, the Raven & the Dove: The Religious Meaning of the Grimms' Magic Fairy Tales
(http://half.ebay.com/cat/buy/prod.cgi?cpid=4950843).
2. Collective bibliographic sources: Wilson, Elizabeth, Books Children Love; Bennett, William J., The Educated Child.
3. In book reports: After reading the story, pick out clues that show what the author believes about several life issues (i.e. the nature of people, lying, dying, God,
creation, what is important/worthwhile, etc.). What do the characters think about being responsible for wrong actions? Why do you think the characters did anything
good?
4. In reading group discussion: How was the action of the story affected by the characters’ beliefs? How were the core beliefs of the characters similar and different
from one another? How was sin a factor in the story?
What solutions do you think the Bible might offer to the problems the characters face in the story?
5. In creative writing: Tell a story about people who think everyone is good at heart. Have the characters wrestle with the hopes and problems of such an approach.
Write a story that does not involve sin. Is it possible?
6. In specific stories: The Prince and the Pauper (status does not equal worth); The Velveteen Rabbit (what is real?); George Orwell, Animal Farm (the problems with
power and human corruption).
Literature - Good-Evil Stories

One of the major themes in books is the war between “good” and “evil”. People all over the world write about this struggle because the truth of it has affected everything
and everyone from the beginning of time. When Christians read and think about these books there are some important principles to follow: (1) Evil is real, historical, and
personal (Genesis 3:1-6; 1 John 3:8; Revelation 12:7-9); (2) There is no possibility that “evil” will ultimately win (Psalm 2; Colossians 2:13-15; Revelation 19:11-21); (3)
“Evil” people follow the principles of “the evil one” (2 Corinthians 11:13-15; 1 John 3:10); (4) Any “good” thing comes from The Good God (Mark 10:17-18; James 1:17);
(5) “Good” people follow laws, rules, and principles that come from The Good God (1 John 3:7, 9, 11-20); (6) “Good” always triumphs in the end because that is God’s
plan. While from our limited human perspective evil might appear to gain the upper hand for a while (cf. John 12:31; 14:30; 16:11), wickedness will be vanquished by
righteousness (Ephesians 1:20-22; Colossians 1:19-23; 1 John 3:8; Revelation 12:10-12).
1. People are born with the seeds of sin planted deep within the soil of their person (cf. Genesis 5:3; Psalm 51:5; 58:3; Romans 5:12)
2. There is no way that human beings can do anything to gain God’s acceptance (Romans 3:19-20). The “good” that people do is considered as putrid trash (cf. Isaiah
64:6; Philippians 3:7-9).
3. Christians struggle with sin (cf. Romans 7:17-25) even though The Father no longer holds our sin against us (cf. Romans 8:1-2).
4. “Wiles” or stratagems (2 Corinthians 2:11; Ephesians 6:11) designed by Satan can only be defeated by God who lives within us. (Romans 8:31-39; 1 John 2:1-2; 4:4)
God gives Christians the strength to resist Satan’s temptations (of resistance) (James 4:7).
5. There are powers that are scary and that must not be ignored (e.g. Daniel 10:21; Jude 9).
6. There is power in “high places” (Ephesians 3:10, 11). It is proper to be aware of these real powers. Christians must not live in timidity but can be comforted and
reassured that “greater is He that is in me than he that is in the world” (2 Timothy 1:6-11; 1 John 4:4).
7. Christians should fear God, the One who gave the law (Exodus 20:18-20), who controls our eternal destiny (Matthew 10:26-28), and who holds the key to true
education (Proverbs 1:7:9:10).

1. I should fear God (Job 28:28).
2. I should resist Satan and he will flee (James 4:7).
3. Love God. Hate sin. “Hate what is evil; cling to what is good.” (Romans 12:9b)
4. “Do not be overcome by evil, but overcome evil with good.” (Romans 12:21)
5. I should fix my thoughts, fill my mind, and meditate upon what is important to God (Philippians 4:8).

1. Interpretive bibliographic sources: The Christian Imagination, Baker, 1981; Shaw, Harold, Windows to the World, Zondervan, 1985; Ryken, Leland, Realms of Gold,
1991; L’Engle, Madeleine, Trailing Clouds of Glory. Progeny Press, Christian Literary Guides to the Classics, K-12. www.mgprogeny.com (http://www.mgprogeny.com/)
2. Collective bibliographic sources: Kilpatrick, William, Books That Build Character; Hunt, Gladys, Honey for a Child’s Heart.
3. In Book Reports: What did the author desire to say about good and evil? How did he/she say it? How did the characters, events, dialogue, or word choice lend
themselves to communicating the author's view?
4. In Reading Group Discussion: Make a list of good and evil events from the story. Why did you classify them the way you did? Are people in the story fearful? Are
they fearful of the right things from a Christian perspective? Is the story a result of good or evil actions? How can you tell? Does good triumph in the end? What
does this tell you about what the author believes?
5. In Creative Writing: What assumptions about the world does the author make? What phrases or sentences did you notice that communicated the author's point of
view? Write them down word for word. Summarize the main idea of the story (this article) in your own words then compare and contrast it with a Christian worldview
using specific examples.
6. In Specific Stories: Dr. Seuss' classic Horton Hears A Who (the theme of "a person's a person, no matter how small" is derived directly from Genesis 1:26, 27: that
everyone is created with worth, value and dignity and should be protected.); Amos Fortune: Free Man (sovereign intervention in the life of a slave); The Bridge at
Terebithia (death);The Bernstein Bears (Do you agree with the way fathers are represented in these stories? or that the series is also premised on a naturalistic idea:
what you see in this life is all that there is?).
Literature - Choices Show Consequences

Sin has destroyed man’s relationship with God and his relationship with other people. As a result, humans have need of salvation. Many stories attempt to resolve man’s
sin problem through man’s own efforts. People do not actively search for The One and Only True God (Romans 3:11) but they look for a way to fill “the hole in their soul”
(Ecclesiastes 3:11) and freedom from the natural consequences of their sin. People are hostile to God before they are saved (Colossians 1:21). But God offers faith and
grace as gifts to reconcile people to Himself (2 Corinthians 5:18-21; Ephesians 2:8-10). Unlike the temporal earthly deliverance portrayed in many stories, God has shown
His sacrificial love for all men and offers reconciliation through faith in His Son Jesus Christ. Only God’s redemption: (1) releases people from their wrongdoing (Titus
2:14), (2) is eternal (Hebrews 9:12), and (3) is dependant not on things or people but upon Jesus (1 Peter 1:18, 19).
1. Often people bring trouble on themselves ( the trouble that people face they bring upon themselves) (cf. Leviticus 26:14-39, esp. 14-16) because they go against
God’s standards.
2. Sometimes the innocent suffer because of (trouble harms the innocent who live with) the consequences of other peoples’ actions (Leviticus 26:22; cf. 2 Samuel 24:10-
17).
3. Trouble may take different forms with different people (folks) with different consequences (1 Timothy 5:24-25).
4. People always “reach the end of their rope” desperate for help out of their predicament (1 Kings 21:25-29; Jonah 3).
5. “A way out of trouble” is always possible. Choices must be made that lead to repentance, reject wrongdoing, and acknowledge living by God’s principles (Leviticus
26:40-46; 1 Corinthians 10:31).
6. An outside source of redemption is necessary for people to be helped out of their trouble (cf. Isaiah 54:4-8; Micah 7:18-20). Ultimately, man cannot save himself from
his sinful condition (Acts 4:12; Romans 10:9).
7. The one who delivers out of trouble is somehow “moved” to do so, not for their own sake but for the one in distress (cf. Matthew 9:36; 14:14; 20:34).
8. Consequences of wrong behavior or even innocent suffering take a long time to get over. Nothing changes overnight (Leviticus 26:43).
9. Literature takes all these concepts, presenting the action in different ways with different people, but always with the same result. (What's more) People live with their
trouble or they find a way out. Either way, authors reflect the constant human struggle with sin and salvation (cf. Deuteronomy 30:11-20).
10. Although love can overcome much, only God’s loving gift of salvation can deliver a person out of their sinful condition and reconcile them to God (Romans 6:15-23; 1
Corinthians 15:56-57; 2 Corinthians 5:17-21).
11. God’s love is perfect, sacrificial, and unconditional while man’s love is often tainted by selfish motives (1 Corinthians 13; 1 John 4:7-8).

1. I know that everyone is in need of God’s deliverance from the consequences of sin. Therefore as God’s ambassador, I ought to point people to the ultimate deliverer
who alone offers eternal salvation.
2. I trust in God alone for salvation (freedom from the grip and consequences of my sin).
3. I realize that everyone searches for freedom from the guilt of sin although the degree of distress is not exactly the same for every person.
4. I know that literature reflects the human condition.
5. I appreciate that perhaps unbelievers feel this struggle more than believers since they have not repented of their sin.

1. Interpretive bibliographic sources: Gallagher, Susan, Literature Through the Eyes of Faith; Veith, Gene Edward, Reading Between the Lines. , Yancey, Philip (ed.),
Reality and the Vision: 18 Modern Writers Talk About Their Favorite Authors,
2. Collective bibliographic sources: Aesop’s Fables; Hans Andersen: His Classic Fairy Tales; The Brother’s Grimm, Fairy Tales.
3. In Book Reports: How did the characters (people) get into and out of the trouble they were in? Were they innocent of wrongdoing? Did “bad things” happen to them
anyway? What do your answers say about the affect of sin upon the world?
4. In Reading Group Discussions: Can people really “live happily ever after” in this life? Do you think fairy tales suggest that we have something to look forward to after
living on earth? Did somebody help the characters that were in trouble? Why do you think characters needed help in the first place?
5. In Creative Writing: Compare how the biblical concepts of grace and redemption fit with the storylines of current movies, books and/or news stories. Develop a story in
which characters look to God for salvation from their circumstances. Note how sin resulted in their current troublesome situation.
6. In Specific Stories: Hawthorne, Nathaniel, The Scarlett Letter (the power of confession and forgiveness); Shelly, Mary, Frankenstein (attempts to usurp God’s moral
order end in horror); London, Jack, The Call of the Wild (an evolutionary treatise; it’s a ‘dog-eat-dog’ world); Golding, William, The Lord of the Flies (humans left to
themselves will always degenerate).
Math - Predictable Math Patterns

Biblically Integrative Mathematics: God compares His promises, dictates, and laws for humans against the standard of those regulations set for creation (“appoints,”
“decrees”). In fact, God states that the mysteries of the universe reflect the mystery of His nature (Job 11:7-9). A stable universe is necessary for the world to operate
properly. Math does not “work” unless God’s order is established in creation. Order makes logic possible. Logic sets patterns. Patterns allow people to build. Building
assumes predictability. Prediction is only possible if there is stability; something one can count on.
1. Consistency. God is constant, unwavering, and shows no partiality. He does not change and math mirrors His stability (Acts 10:34-35; Romans 2:11; Hebrews 6:17;
13:8).
2. Faithful-Dependable-Reliable. God is true to His Word. The laws of mathematics are trustworthy and steadfast like the Creator of all (Genesis 8:21-22; Deuteronomy
7:9; Matthew 5:18).
3. Orderliness. God acts in an arranged manner. His creation reflects His organization, and regular patterns are abundant throughout creation (Genesis 1; Ecclesiastes
3:1-8; 1 Corinthians 14:40).
4. Absoluteness-Immutability. God is. God does not change. Mathematical truths and concepts established by God are free from contradiction and do not fluctuate
(Exodus 3:14; Malachi 3:6; Hebrews 13:8).
5. Truth. God is truth. Error is contrary to God, the standard of truth. Truth is not relative. Arithmetic answers are exactly right or wrong (John 14:6-7; Hebrews 6:17-18; 1
John 1:5-10).

1. I can have confidence in mathematical answers because God established reliable patterns in mathematics.
2. I can have a sense of accomplishment knowing my arithmetic is right or wrong because God who does not change structured mathematical laws that follow consistent
patterns.
3. I can find joy in the discovery of God’s rich and abundant patterns in His creation.
4. Design, which was introduced by God at creation, is pleasing to my eyes (Genesis 2:9).

1. God established the patterned designs of honeycombs, pinecones, snowflakes, spirals (DNA structure, shells, galaxies) etc.
2. Fibonacci’s sequence (1, 1, 2, 3, 5, 8, 13, 21, etc.) is a consistent pattern found throughout creation (i.e. sunflowers, flower petal arrangements, leaf arrangements on
stems, etc.).
3. Geometry, trigonometry, symmetry, geometric solids, algebra, etc. follow consistent rules and are useful for measurement, calculations, design, and construction.
4. The golden rectangle-section is believed to be one of the most visually satisfying forms and is used throughout art and architecture.
5. Addition, subtraction, multiplication, and division tables form consistent, reliable number patterns.
6. Data management and probability can be used to help predict trends and likely outcomes.
7. Estimation is based on the consistent, predictable patterns of numerals, formulae, probability, and other established mathematical concepts.
8. Music is based on notes and scales arranged in certain patterns (often repeated throughout a piece).
9. God designed humans with 10 digits (fingers and thumbs). This forms the foundation of our base 10 number system.
10. Counting by 1’s, 2’s, 3’s, etc., result in simple predictable patterns.
Math - Precise Math Measurement

Biblically Based Mathematics: God’s nature is mirrored in “nature.” A study of mathematics reveals the structure and order of the physical world and gives students insight
into the mind and character of God its Creator. In this case, the source of authority to set standards of measurement is God’s perfect justice. Through mathematic
discovery, humans begin to understand the precision of God. Properly understood, mathematics is the language God used to make His universe. Mathematical concepts
must be linked to God’s created world to make them meaningful to the student. Many modern approaches to teaching mathematics often isolate mathematical concepts
from real world experience and teach mathematics for the sake of mathematics alone. By submitting to God’s knowledge revealed in math, humans give God glory.
John 1:5-10).
3. Justice. God’s judgment of men’s actions based on His Law are accurate. The law governing mathematics are accurate because their origin is found in the Creator of
all.

1. I rely upon God’s gift of measurement to plan, measure, and work efficiently.
2. I delight in fair, accurate measurement because God delights in just weights.
3. I place my trust in the perfect God, no human-centered math.
4. I reflect God’s precision in His world when I: measure carefully, clarify mistakes, keep accurate records, and make honest representations (charts, graphs, projections,
etc.).

1. Units of measurement are precise (length, width, height, depth, time, volume, mass). God used precise units of measurement to communicate the dimensions
(Genesis 6:14-16; Exodus 25:8-27:21).
2. Honest, ethical business practice demands accurate measure (Deuteronomy 25:13-16; Proverbs 11:1, 4; 20:10, 23; 16:11).
3. Proper use of money requires accurate counting and accounting (Exodus 22:1, 14, 25; 2 Corinthians 9:6-11).
4. Measurements of time use days, weeks, season, and years that are based on the perfect cycles God established at creation (Genesis 1:1-2:3).
5. Man’s imperfection is measured against God’s perfection: the only perfect standard by which we are to measure our lives (Romans 3:19-2-; 2 Thessalonians 1:5-10).
6. Accuracy in planning, measurement, and record keeping improve efficiency, and effectiveness. They are helpful aids in decision-making (Numbers 1:1-10:10; Proverbs
27:23-27). People are also warned against putting confidence in numbers alone (Judges 7:2-7).
7. Musical notes have exact frequencies, and scales exist in precise ratios. The order and harmony of music is pleasing to the ears while sound in disarray is considered
to be noise.
8. Construction requires accurate measures and calculations to ensure structures will not collapse.
9. Science experiments, equations, and research all require exactitude in measurement and record keeping as well as accuracy in computation.
10. Criminal justice is premised upon a righteous standard (Exodus 20:1-17; Deuteronomy 5-6).
Math - Exact Math Answers

Biblically Integrative Mathematics: Any truth in God’s cosmos immediately precedes from God’s character. From this premise, corollary principles follow for math: Math Is
(1) transcendent, originating outside human reason; (2) absolute, unaltered to fit surroundings; (3) verifiable, standing up to checks and correction; (4) exclusive,
correcting answers assumes falsehood; (5) universal, whose operations exist everywhere, all the time; (6) sensible, working because it is true; (7) practical, conforming to
the created world; and (8) consistent, always the same as before.
John 1:5-10).
3. Consistency-Stability. The Lord calls heaven and earth as a witness (for Himself) because of creation’s longevity; the length of their testimony sustains any declaration
of God. The earth is consistent, reliable, and stable just as it is a faithful and truthful witness (Deuteronomy 4:26; 30:19; Psalm 89:28-29, 34-37;Jeremiah 33:20-21).
4. Orderliness. Cosmos order and regulation is derived from God’s eternal truthfulness (Psalm 119:89-91).
5. God sustains His creation through mathematical principles and functions as well as by other natural laws He established in the beginning (Psalm 33:9; Colossians
1:16-17; Hebrews 1:3).

1. I have the assurance of God’s truth, whether in math or other areas of life, knowing that it is certain. The Old Testament word for truth is “amen”; I pray so that “it may
be done.”
2. Since God’s words are fully true and trustworthy (2 Samuel 7:28; Psalm 119:138) my personal qualities ought to mirror His in my understanding of math and my living
of life: honesty (Proverbs 14:5), reliability (Proverbs 13:17), faithfulness (1 Corinthians 4:2), loyalty (2 Chronicles 19:9).
3. I can have confidence in the accuracy of my arithmetic answers when I follow the appropriate rules (order of operation) because God established knowable truth in
mathematics.
4. I can have a sense of accomplishment knowing my arithmetic is right or wrong because God who does not change structured true mathematical laws.

1. The discovery of truth in mathematics is dependent upon: (1) observation skills in solving equations, (2) experimentation and verification in the real world, (3)
exploration questions in discovering how creation works.
2. Truth, goodness, and beauty are often linked in the arts. Study of shapes, color, and function links arithmetic with the humanities.
3. Theorems and proofs can be independently verified.
4. Arithmetic answers are true regardless of time or location in creation .
5. The accuracy of an arithmetic answer can be verified by performing the opposite arithmetic operation.
6. Arithmetic answers can be verified using manipulatives.
7. Arithmetic problems have only one correct answer.
8. Arithmetic is used to solve real life problems (i.e., purchases, bank statements, measurement, etc.).
Math - Whole-Parts in Math

Biblically Integrative Mathematics: During the Middle Ages the word “university” was use to identify the place where students studied how “the one and the many” fit
together. Only the Trinitarian Christian worldview has the answer. “Three persons in one essence” suggests that God created the cosmos to mirror His nature. In the
world there are distinctive “parts” given meaning through the unified “whole.” Math proves that the universe has a cohesive unity. Mathematicians must compare their
equations to what already exists. Answers to problems must be compared to how the world works in reality. Math is not a human invention but a discovery of one of God’s
creation languages. God is The Personal, Eternal, Triune Creator. Since His is personal math had meaning. Because He is eternal, human understanding of math is
limited. Being The Creator, God shares His math with humans. As Triune, The Father, Son, and Spirit demonstrate relational interaction, demonstrating mathematical
unity.
1. Infinite. The number line depicts infinity. The infinite God produces the finite world. God is eternal—past, present, future (Exodus 3:14;Psalm 90:2).
2. Incomprehensible-Limitless. Geometry deals with points in space which we cannot see. An immense creation images the unfathomable Creator (1 Kings 8:27; Job
11:7-9; Isaiah 55:8, 9).
3. Creation Order. The creator designed creation to operate in a certain manner. Jurisdiction may be given to a person who oversees human activities. Universal or
natural laws were created to have jurisdiction over cosmic relationship (i.e., the law of gravity; Genesis 1, 2; 1 Corinthians 11:3-11; 1 Timothy 2:11-13).

1. I give glory to God for how His works are displayed through His language of math (Psalm 90:16-17).
2. I submit in humility to the infinite wonders on display in math throughout God’s world (Job 42:1-6).
3. I can learn more about God’s creation through the study of His math.

1. Fractions: the denominator in a fraction is the whole; the numerator in a fraction is part of that whole. Fractions would not exist without The Trinity.
2. “Parts” and “wholes” can only be understood because The Godhead reflects The Trinity in creation.
3. A set is one group composed of individual parts. In math, a set can be finite or infinite. Sets mirror the oneness of the Triune God, existing in three persons.
4. Harmony blends with melody in music resulting in a full and pleasing sound. Visual arts and architectural design that are constructed in balance are often considered
the most pleasant art form to the human eye. A lack of harmony might be understood as dissonant noise.
5. Logic depends on a flow of argument, connecting one proof to another. A logical statement must fit into the whole.
6. Theorems and proofs can be independently verified.
7. Processes, functions, and equations associate variable factors and elements into an organized whole.
8. Geometry organizes properties, surfaces, and measurements.
9. Interrelationship between all things is premised upon the cohesiveness of The Trinity. Everything derives its meaning from its relationship to the Triune God. Apart from
God, everything is meaningless. He is the unifying purpose of all.
Media - Poetry, Metaphor, Representation

Poets have a point of view. Every poet addresses some form of the questions humans ask themselves: “Who is God?” “What is right and wrong?” “What is my purpose in
life?” “What happens when I die?” The poet speaks through emotive words, wrestling with doubt, uncertainty, and hesitation. Using symbols, metaphors, and images the
poet imagines word-pictures as truth about life. Experiential viewpoints mirror supernatural reality. Concrete images reveal abstract truths. Visual portraits magnify verbal
directives. Poetry in the Bible is no exception. Biblical authors display the viewpoint of God who answers earthly questions with answers from Heaven.
1. Poetry is not an end in itself but a descriptive pointer toward Heaven (Ps. 141:2; 142:2) or a marker of experience on earth (Ps. 19:1-6).
2. God’s Spirit can commune with the poet’s spirit (Psalms 32, 51), responding to sin and redemption.
3. God uses poetry to communicate His Truth to people. Jesus’ famous words “Haven’t you read?!” (Matt. 12:3, 5; 19:1; 21:16, 42; 22:31) establish the expectation:
reading, reflection, and response to revelation is necessary (Ps. 139:23-24).
4. The interpretation of peoples’ words is important. Ecclesiastes uses poetry to examine naturalism showing that its insufficient view of the world must be corrected
(e.g., 1:2; 3:19-21; 9:1, 10).
5. Laments from Job (chapter 3) or Psalms (88) must be understood in the energetic, emotive spirit of the Eastern mindset.
6. Song of Solomon uses poetic terminology for physical affection between Solomon and his bride.
7. Jeremiah uses animal husbandry to communicate Israel’s sin (2:23-25). Isaiah uses Middle Eastern vineyards to explain Israel’s rootedness to God (Is. 5:1-5).
8. Response to the wonder-awe of the mysteries of life, the immensity of creation, and the ineffable (unspeakable, incomprehensible, undefinable) nature of God must be
part of the poetic interpretive process (Psalms 104, 149, 150).
9. Poetry demands an attention to peoples’ emotions (“How long, O Lord?!” Ps. 13:1-2).
10. Personal-relational-historical connections from the reader to the author are necessary (Ps. 57).
11. Imagination is necessary to understand poetic connections (Hab. 3:17-19).
12. Repetition of truth through poetry strengthens Christian teaching processes (Deut. 32; Jud. 5; 1 Sam. 15:22-23; Col. 3:16; 1 Tim. 3:16).
13. Word pictures are used to make the reader visualize (see), empathize (feel), and synthesize (fuse) their worlds. Advertisements in television, radio, magazines and
billboards explain what is obvious: pictures are important. When Isaiah (44:6-20) sarcastically belittles idol makers, the visual imagery in the poetic diatribe
reverberates off the page. Zoomorphism, personification, metaphors, and anthropomorphism bring words to life. Christian teaching should utilize the power of poetry
both inside and outside of the Bible.

1. The Greek word normally translated "workmanship" in Ephesians 2:10 is transliterated as "poiema” or “poem.” Literally, God says, “You are my workmanship, my
poem.”
2. Poetry addresses wounds too great to bear, cleansing the wound.
3. Poetry stimulates imagination and activates possibilities.
4. Poetry exposes ideas in different ways.
5. Poetry builds theological vocabulary.
6. Poetry creates connections with people.
7. Peoples’ perspectives are broadened through different thinking processes in poetry. Ultimately, transformation—people changed in their thinking and living—is the
ultimate Christian teaching outcome (Ps. 119:103; Jer. 15:16; Ezek. 3:2).

1. John Milton “When I consider how my light is spent . . . and that one talent which is death to hide . . . to serve therewith my Maker . . . they also serve who only stand
and wait.”
2. Czeslaw Milosz The Nobel Prize winning poet’s poems are short, clear, readable, loyal toward reality, with descriptions as concise as possible. “Since poetry deals
with the singular, not the general, it cannot--if it is good poetry--look at things of this earth other than as colorful, variegated, and exciting, and so, it cannot reduce life,
with all its pain, horror, suffering, and ecstasy, to a unified tonality of boredom or complaint. By necessity poetry is therefore on the side of being and against
nothingness. . . . And the artist in his work has to capture and to preserve one moment, which becomes, indeed, eternal. . . . Art liberates and purifies . . . and it does
not matter whether the eye that looks is that of a beggar or a king.” From the Introduction, Czeslaw Milosz, ed. A Book of Luminous Things: An International Anthology
of Poetry. (Harcourt Brace, 1996): xv-xx.
3. Bob Dylan Read or listen to “Everything is Broken” comparing it with Isaiah 42.1-4 and the concept of justice for the ‘broken reed.” Viewing our students and ourselves
as broken, we can begin to fashion ‘justice for the fatherless, widow, and sojourner’ from Deuteronomy 10.18. “You Gotta’ Serve Someone” is reminiscent of God’s call
to Pharaoh and to His people: Exodus is a book of decision; Whom will you worship?
4. Edna St. Vincent Millay Upon this gifted age, in its dark hour, / Rains from the sky a meteoric shower, / Of facts…they lie unquestioned, uncombined. / Wisdom enough
to leech us of our ill / Is daily spun; but there exists no loom / To weave it into fabric . . . [Edna St. Vincent Millay, from Huntsman, What Quarry? lines in the poem
“Upon this age, that never speaks its mind,” Collected Poems, New York: Harper and Row, 697.] See Proverbs 8:22-31; Colossians 1:15-17.
5. Emily Dickenson Use “Tell It Slant” to discuss how to communicate truth while reading that Truth is “The Tooth that nibbles on the soul.”
6. Alfred Lord Tenneyson “Our little systems have their day; / They have their day and cease to be; / They are but broken lights of thee, / And thou, O Lord, art more than
they.”
7. T. S. Eliot “And we must extinguish the candle, put out the light and relight it; / Forever must quench, forever relight the flame. / There we thank Thee for our little light,
that is dappled with shadow. / And we thank Thee that darkness reminds us of light. / O Light Invisible, we give Thee thanks for Thy great glory! [From “The Rock”]
8. Gerard Manley Hopkins “As kingfishers catch fire” announces that each creation of God has its place and its purpose; hence, the last line “Crying What I do is me: for
that I came.”
9. Methods Compare and contrast William Ernest Henley’s “Captain of My Fate” with Alfred Lord Tennyson’s “Crossing the Bar” with e.e. cummings “pity this busy
monster manunkind, not” with Shakespeare’s seven stages of a man in “As You Like It” and Edgar Allen Poe’s “The Conqueror Worm.”
10. Resources Dana Gioia Can Poetry Matter? Essays on Poetry and American Culture. (Minneapolis, Graywolf Press, 2002); W. H. Auden, The Dyer’s Hand and Other
Essays (New York, Vintage Books, 1990).
11. Warp and Woof One of my essays on “poetry” can be found in The Encyclopedia of Christian Education but is fully accessible at my website:
http://warpandwoof.org/2015/02/03/poetry/ (http://warpandwoof.org/2015/02/03/poetry/)
Media - Stories, Storytelling, Storytellers

Stories reveal who we are, to whom we belong. Stories reveal our beliefs. Stories build character. Stories come from our common image being made in the image of God
(Gen 1:26-27). Stories have a common condition as each person is inherently corrupt (Gen 5:1, 3; Rom 5:12-19). Stories access “common grace,” truths which are true
across cultures, time, and place. (Gen 39:5; Ps 145:9, 15-16; Matt 5:44-45; Luke 6:35-36; John 1:9; Acts 14:16-17; 1 Cor 7:12-14). Stories come out of the human heart
and can change the human heart (Gen 6:5, 6; 8:21; Deut 6:5; 10:12-13; 11:18; Prov 4:23; Matt 12:34).
1. Stories are capable of declaring who we are: fallen human beings (Rom 7:14-25)
2. Stories are capable of defending an objective, righteous standard (Ps 15)
3. Stories are capable of describing what good people do (3 John 9-12)
4. Stories are capable of difficult circumstances that transform disposition (Rom 5:3-4)
5. Stories are capable of depending upon The Holy Spirit (see page Activities/Ideas/Questions)
6. Stories are capable of demonstrating over time (2 Cor 9:13; Phil 2:22)
7. Stories are capable of dedicating a way of life: habitual consistency (Heb 13:5)
8. Stories are capable of demanding environments with focus on mission (1 Pet 2:19; 3:16)
9. Stories are capable of discussing life through story (Rom 15:4; 1 Co 10:6, 11)
10. Stories are capable of displaying the connection between doctrine and practice (Philemon)
11. Stories are capable of delivering the lesson through case study (2 Tim 2:16-18)
12. Stories are capable of defining “restraint,” “virtue,” “civility,” “guilt” (2 Pet 1:3-9)
13. Stories are capable of drafting affective goals (shame Gen 3:6-7; gratitude Col 3:16)

1. Everyone everywhere has the same questions raised in any story.
2. Stories can celebrate life or critique something in our human nature.
3. Stories are common to all people everywhere.
4. The power of stories can speak truth without preaching.
5. Stories can create joy, remember pain, connect with others’ viewpoints, and help us live vicariously through the lives of others.

1. Questions about Truth (1) What biographical information exists about the thinker, author, or creator of the story giving background to what they view as ‘true’ about the
world? (2) Are there pieces of Truth to be found in the unbeliever’s writing? (3) What must be true in order for the story to make sense? (4) Is the story consciously or
unconsciously built on a Christian perspective?
2. Questions about Error (1) What assumptions in the story conflict with Christian truth? (2) What systems of thought or religious views affect the story? (3) Is there an
anti-Christian view within the story? (4) Even if the story has non-Christian origins or viewpoints what about the story is still useful in teaching, even if it is used as a
negative example?
3. Quote “Biblical stories…have a way of being used by children to look inward as well as upward…I hear children embracing religious stories because they are quite
literally inspiring—exciting their minds to further thought and fantasy and helping them become more grown, more contemplative and sure of themselves. 1
1
Robert Coles. 1990. The Spiritual Life of Children. (Houghton Mifflin): 121.
4. Quotes “A book is less important for what it says than for what it makes you think.”1 “A brilliantly imagined novel about a rapist or murderer can be more enlightening
than a thousand psycho-sociological studies. 2 “Television, radio, and all the sources of amusement and information that surround us in our daily lives are also
artificial props. They can give us the impression that our minds are active, because we are required to react to stimuli from outside. But the power of those external
stimuli to keep us going is limited. They are like drugs. We grow used to them, and we continuously need more and more of them. Eventually, they have little or no
effect. Then, if we lack resources within ourselves, we cease to grow intellectually, morally, and spiritually. And when we cease to grow, we begin to die.” 3
1
Louis L’Amour. 1989. Education of a Wandering Man. (Bantam): 100.
2
John Gardner. 1978. On Moral Fiction. (Basic): 106.
3
Mortimer J. Adler and Charles Van Doren. 1940, 1972. How To Read a Book. (Revised, Simon and Schuster): 346.
5. Story about a Story. A fourth-grade teacher who had read Lois Lowry’s Number the Stars to her class passed on the following story to Lowry. There is a scene where a
Christian girl protects her Jewish friend. The Christian girl tears a gold chain bearing a Star of David from her neck and clenches it in her fist moments before Nazi
soldiers arrive. She clenches it so tightly that, by the time the soldiers have left, an impression of the Star of David is imprinted in her palm. On the day the teacher
read that particular chapter, she had brought into the class a chain and Star of David similar to the one described in the book. As she read the chapter she had the
students pass the chain around the class. And while she was reading she noticed that one student after another pressed the star into his or her palm, making an
imprint.1
1
William Kilpatrick. 1994. Books that Build Character: A Guide to Teaching Your Child Moral Values Through Stories. (Touchstone): 20.
6. Picture Books, Stories, and the Problems They Communicate
1. The Wretched Stone, Chris Van Allsburg (the problems with image)
2. Why the Sea is Salt, Vivian French (the problem of greed, misuse)
3. Even Higher, (the problem of complainers versus doers)
4. The Fisherman and His Wife (the problem of wanting more)
5. The Marzipan Moon, (the problem of ingratitude; leaving well enough alone)
6. The Sword of Damocles (the problem with obsession of power)
7. Androcles and the Lion (the problem of grudge)
8. Grandmother’s Table (the problem of setting the wrong example)
9. The Fox and the Crow (the problem of pride)
10. The Little Red Hen (the problem of taking but not giving)
11. Yertle the Turtle (the problem of thinking one is above others, literally!)
7. Resources William Bennett, The Book of Virtues: A Treasury of Great Moral Stories (Simon and Schuster, 1993). Vigen Guroian, Tending the Heart of Virtue: How
Classic Stories Awaken a Child’s Moral Imagination (Oxford, 1998). Madeleine L’Engle, Trailing Clouds of Glory: Spiritual Values in Children’s Books (Westminster,
1985). G. Ronal Murphy, The Owl, the Raven, and the Dove: The Religious Meaning of the Grimms’ Magic Fairy Tales. (Oxford, 2000) William F. Russell, Classics to
Read Aloud to Your Children, Classic Myths to Read Aloud. (Random House, 1984). Mary Ruth K. Wilkinson and Heidi Wilkinson Teel. A Time to Read: Good Books
for Growing Readers (Regent, 2001).
8. Warp and Woof I have written voluminously on “story” at my personal website. Use the search line to type in “stories,” “story,” “storytelling,” or “storyteller”. Here is one
example: http://warpandwoof.org/2013/01/15/stories-this-world-and-another/ (http://warpandwoof.org/2013/01/15/stories-this-world-and-another/)
Media - Speeches, Character, Justice

Human calls to virtuous deeds reverberate through history. Charges to action begin with God’s directives to humans in Genesis through His prophets and apostles. All
freedom loving, responsible people then proclaim essential human ideals—justice, liberty, personhood, discovery, rights. Proclamation of God-given standards begin by
reverberating first through the internal character of the individual, then developing community resolve. Recitation of truth prompts recommitment to relationship, and
remembrance of history by the reading of God’s Story.
1. God’s speech in Genesis 2.16-17 establishes freedom within boundaries. The Almighty’s speech in Genesis 3:14-19 explains the consequences when humans
transgress God-given limits.
2. Moses’ speeches to Pharaoh (Ex 5-12) communicate God’s intention for all humans: serve a dictatorial tyrant or serve The One and Only True God who gives life,
freedom, and joy.
3. Moses’ three speeches in Deuteronomy show the need for God’s people to submit to God. [Deuteronomy is written in the form of what was called the “suzerain-vassal
treaty” in ancient Near Eastern culture.]
4. Joshua’s speech (Josh 24) reiterates human choice: serve God or serve self.
5. Samuel’s speech to Saul (1 Sam 15) demonstrates that obeying God is more important than obeying man-made rules.
6. David’s speech to Goliath (1 Sam 17) clearly states the challenge to all people everywhere: God’s work through human events comes to pass so that “the earth may
know that Yahweh is God.”
7. Jonathan’s speech for a friend (1 Sam 18) shows courage, sacrifice, and eternal commitment.
8. Solomon’s speech-prayer 1 Kings 8 reminds human ears with human words that all things in life are given by God.
9. Gamaliel’s speech (Acts 5:33-42) prompts believers and unbelievers alike that God is at work behind the scenes to bring about His purposes.
10. Paul’s speeches before the Jews, Felix, Festus, and Agrippa (Acts 22-26) recite not only Israelite history, and Hebraic-Christian truth, but how Christians should
function with pagan governments.

1. Character is developed based on eternal, immovable standards communicated in God’s Word.
2. Character traits are displayed through the passionate communication of committed believers.
3. Character ideals are transferred through people whose lives have been changed by God’s truth.
4. Character changes are implanted in people moved by changed lives who communicate change through speaking.

1. Questions How is a person’s thinking changed? Why do words in a speech make a difference in how people think? How is passionate belief best communicated to
others through a speech? What is necessary for transformation of thought given in a speech? Why are masses of people so easily manipulated by speech?
2. Study Watch famous 20th century speeches by Churchill, Roosevelt, Hitler, and Mussolini. What made their speeches compelling to people? Analyze the words,
momentum, motivation, gestures, delivery, etc. of each person or speech. Good people and evil people make compelling speeches. What is the difference between
them?
3. William Wallace Mel Gibson’s portrayal of William Wallace and his speech before the troops in the movie Braveheart is compelling cinema as well as speechmaking.
Look up “great movie speeches” at imdb.com
4. You Tube Look up “greatest speeches,” “greatest speeches in history,” “greatest speeches in movies,” or “greatest speeches by famous leaders” to show speech
construction or communication.
5. Lincoln Read, rehearse, and repeat the 16th president’s Gettysburg Address. Why are Lincoln’s words still so compelling?
6. TED Talks These 18 minute speeches are dedicated to some of the most inspirational, motivational teaching available, complete with the latest ideas/research in
human development.
7. C.S. Lewis In The Silver Chair Puddleglum speaks of Aslan and Narnia. Puddleglum was on Aslan’s side, whether there was Aslan or not, and he believed in Narnia,
whether there was Narnia or not. Read the speech and then ask the students to rewrite the speech in their own words for people today.
“All you’ve been saying is quite right, I shouldn’t wonder. I’m a chap who always like to know the worst and then put the best face I can on it. So I won’t deny any of
what you said. But there’s one thing more to be said, even so. Suppose we have only dreamed, or made up, all those things—trees and grass and sun and moon and
stars and Aslan Himself. Suppose we have. Then all I can say is that, in that case, the made-up things seem a good deal more important than the real ones. Suppose
this black pit of a kingdom of yours is the only world. Well, it strikes me as a pretty poor one. And that’s a funny thing, when you come to think of it. We’re just babies
making up a game, if you’re right. But four babies playing a game can make a play-world which licks your real world hollow. That’s why I’m going to stand by the play
world. I’m on Aslan’s side even if there isn’t any Aslan to lead it. I’m going to live like a Narnian even if there isn’t any Narnia. So, thanking you kindly for our supper, if
these two gentlemen and the young lady are ready, we’re leaving your court at once and setting out in the dark to spend our lives look for Overland. Nor that our lives
will be very long, I should think; that that’s a small loss if the world’s as dull a place as you say.”
8. Davy Crockett What is the historical context of Crockett’s statement which makes it so persuasive?
“They said this was a favorite measure of the president, and I ought to go for it. I told them I believed it was a wicked, unjust measure, and that I should go against it,
let the cost to myself be what it might . . . I voted against this Indian bill, and my conscience yet tells me that I gave a good honest vote, and one that I believe will not
make me ashamed in the day of judgment” (pp 166-67, Life of Davy Crockett).
9. Martin Luther King Jr. Watch the delivery of King’s “I Have a Dream” speech asking students why they think it is so compelling. Why is the historical context of the
speech important? Pick out statements such as “. . . I have a dream that one day my four children will not be judged by the color of their skin but by the content of their
character . . .” Why is the word construction of a speech just as important as its delivery? Find the whole speech at http://www.archives.gov/press/exhibits/dream-
speech.pdf
10. Lincoln’s Second Inaugural What was the historical context of Lincoln’s speech? Why is this Lincoln speech transcribed in stone inside the Lincoln Memorial in
Washington, D.C.? What is the source of Lincoln’s call for “charity, right, binding wounds, care for the widow and orphan, and the achievement of a just and lasting
peace”?
11. Churchill’s Speech on Radio How is a speech delivered on radio different than a speech captured by video? Why is the historical context of Churchill’s speech
important? Listen to a recording of these lines asking students at the end how they were moved or motivated knowing this historical context of the speech:
“We shall not flag or fail. We shall go on to the end. We shall fight in France. We shall fight on the seas and oceans. We shall fight with growing confidence and
growing strength in the air. We shall defend our island, whatever the cost may be. We shall fight on the beaches. We shall fight on the landing grounds. We shall
fight in the fields and in the streets. We shall fight in the hills. We shall never surrender.”
Media - Movies, Viewing, Reviewing

Ever since Genesis 3, creativity has been distorted. God made every dimension and domain of the world good (Gen 1:31). The Fall in Genesis 3 twisted everything.
Movies display verbal-visual lessons about love, sacrifice, hope, courage, justice, redemption, and a myriad of collective human ideas. Depending upon the filmmaker’s
intent, these themes may be an expression of godliness or sinfulness, frustrated hopelessness or fulfilled wholeness (Gen 4). All movie themes are universal, having one
source (Ps 24:1). There is no secular/sacred dichotomy. By knowing the God of Truth, having His perspective, we are able to extract what is good from film, discarding
the error. We are ambassadors of reconciliation: redeeming the culture by applying the Biblical worldview to all film (2 Cor 5:17-21; 1 John 4:1).
1. In all things God is to be praised (1 Pet 4:11). He gives life to all things (Neh 9:6; 1 Tim 6:13). He gives all things to people (Acts 17:25; Rom 8:32; 2 Pet 1:3) for their
enjoyment (1 Tim 6:17) for which there is to be thanks given (Eph 5:20).
2. All things are created for, by, and through Him (Prov 16:4; 26:10; Isa 44:24; 45:7; Jn 1:3)
3. Scripture retells human experience. Good and bad, rebellion and righteousness are fully illustrated throughout the Bible (Judges, Kings).
4. Enjoy the creation. God’s world is good (1 Tim 4:1-6).
5. Know evil without participating in evil. Believers must function in the society in which they find themselves (Lev 18:1-5).
6. Defend truth, goodness, and beauty. Declaring God’s work in all arenas of life is the believer’s responsibility (Ps 145:3-13).
7. Critique worldviews. To expose other systems of thought by biblical revelation is a necessary component in Christian apologetics (1 John 4:1).
8. Creativity reflects the Creator. The talents of mankind have been recreated since the beginning (Gen 4:19-21).
9. Fulfill the mission of our Lord. Believers are to be “in” the world though not “of” the world (John 17:14-19).
10. Discerning right from wrong is based on sanctification. Application of Scriptural principles is a mark of the spiritually mature (Heb 5:11-14).
11. Interpreting all areas of life Christianly is the Christian’s responsibility. Everything from astronomy to zoology should be understood from God’s perspective (2 Cor
10:3-5).
12. Regenerative thinking (Rom 8:6-9; 12:2) makes reclamation-reply to culture possible.
13. Identify untruth with discernment. A spiritual ‘mine-detector’ is indispensable to uncover camouflaged impurity and subtle deception (Prov 2:11; 3:21-26).
14. The written Word of God (Scripture) and the living Word of God (Jesus) are the primary means by which God helps his people to view the world (Ps 119; Jn 1:1-18).
15. Foundational Christian movie beliefs: (1) All Truth is God’s Truth; (2) everything is theological; (3) True-Truth relates to real life; (4) life is the Christian’s classroom; (5)
the screenwriter’s or director’s beliefs intentionalize stories; (6) themes or morals are evident in every film; (7) characterization, situation, and decision drive every
movie toward a conclusion.

1. The ethics portrayed by characters on screen doing right or wrong, good or bad are a result of choices for or against righteousness and rebellion.
2. Movie-make-believe has its origins in reality we all experience, teaching us about human problems, joys, and fears.
3. Tragedy, suffering, loss, and death are all a part of life in a fallen world. Movies can teach important lessons about this life and the next life.
4. Everyone’s view of truth comes out in how they tell their story. The questions to ask about any movie must begin with who tells the story and how the story is told.
5. We love stories, tell stories, read stories, knowing that stories can only be told because The Story exists.
6. Movie stories capture our attention. Movie stories take us places we have not been before. Stories are full of emotion, drama, discovery and often unexpected
endings. Emotion in stories makes us feel something. The elements of stories in movies are the elements of life.

1. Identification God communicates His Story—“the larger story”—in stories. In fact, the Christian narrative runs from "once upon a time" to "happily ever after." The Bible
is the origin of all epic tales from the past. Stories have the same elements as God's First Story. Six ideas for students to discover in any film or story include:
1. Good-Evil
2. Lost-Found
3. Road-Destination
4. Despair-Hope
5. Acceptance-Rejection
6. Beginning-End
2. Discovery Supernatural storylines drive every natural storyline in film, one way or another. God’s story, and every good movie story, has three essential components.
Ask students to find these ideas in any movie:
1. Imagination moves us emotionally, driving home truth

2. Inspiration exhorts us to speak up, respond to right or wrong
3. Invitation enlists our participation in life, welcoming us to take part
3. Examples
1. Toy Story 3 wants to know what we would be willing to do for one of our own.
2. Cinderella Man extends the invitation through a question, “What sacrifices are we willing to make for the future of our families?”
3. Thor, Avengers, and Superman superhero movies invigorate us toward good but still leave us thinking, “I need outside help.”
4. Planes, Cars, or Monsters Inc. teach the same lessons at 5 or 55: living necessitates dreams, friends, and acceptance.
5. The Ultimate Gift could lead us to The Ultimate Life causing our lives to be a gift to others.
6. The Butler or 12 Years a Slave shout that justice will never be out of date.
4. Questions
1. What is your favorite movie? Why? Explain your reason in 25 words or less.
2. What about a movie makes you want to tell others about it?
3. Movies connect to what we see and what we cannot see. Agree or disagree? Why or why not?
4. Is your imagination engaged, exercised, and corralled by Christian thought? Is the nature of reality or make believe informed by a Christian viewpoint?
5. Is evil portrayed as offensive and inappropriate or glorified as acceptable?
6. Does the movie acknowledge the best example of moral persuasion?
7. Is the viewer led to a great understanding of their culture, their world?
8. Is the viewer led to an increased awareness of the human condition and its need for redemption?
9. Is truth discovered, reinforced or disassembled in the movie?
10. Is a commitment to a worldview, way of thinking, or philosophy of life clearly identified and critiqued in the movie?
5. Resource When the Lights Go Down: Movie Review as Christian Practice (Westbow, 2014) by Mark D. Eckel. Sections of this biblical integration thread are taken from
my book.
6. Warp and Woof Some of the essays that appear in my book can be found on my website. Here is one example, the event that started it all for me:
http://warpandwoof.org/2013/09/17/movies-part-one/ (http://warpandwoof.org/2013/09/17/movies-part-one/)
Money - Habits, Counting, Accounting

Habits in counting and accounting arise from creational concepts embedded in Genesis. (1) Skill: finesse and craftsmanship describe “God’s work” (Gen 2:2). (2) Form:
structure, mode, orderly arrangement of the parts of a whole including “light, darkness, water, sky” (1:3-2:3). (3) Function: each thing had a purpose (i.e., 1:14 “let them be
for…”). (4) Design: “it was so” (1:7) and “the universe was complete” (2:1). Creation order—the way God designed the operation of His world—is replicated in every
human skill, construction, form, craft, and building (Gen 1, 2; Isa 29:23-29; 46:10, 11; John 1:1-3; Col 1:16).
1. Devoting oneself and one’s God-given gifts to God in all areas of life, including counting-accounting, acknowledges his lordship in all of life (1 Kings 4:29-34; Ps
115:1).
2. Practicing “calling” or “vocation” includes the gifting of God for an accountant: intelligence, knowledge, craftsmanship (e.g., Israelite craftsmen, Ex 26.2; 31:2-5; 35:31-
32, 34 36:2).
3. Committing to responsible stewardship of God’s creation embraces properly using counting-accounting principles (Gen 1.28, 2.5, 15; Lev 25.23).
4. Assuming God created counting-accounting rules, the discipline applies in all areas of life (1 Thess 4:9-12; 1 Tim. 4:11-16; Titus 2:1-10).
5. Governing guidelines for counting-accounting habits include discipline, accuracy, proficiency, and completion based on God’s justice (Deut 32:3-4; Isa 59:1-15; Matt
5:48; Rom 2:1-11; 3:19-20).
6. Identifying where counting-accounting exists in everyday life is everyone’s responsibility (Deut 25:13-16; Prov 11:1, 4; 20:10, 23; 16:11).
7. Living ethically before others includes being responsible and accountable before God and man (Ex 22:1, 14, 25; 2 Cor 9:6-11).

1. I will be devoted to the gifts given to me by my Maker.
2. I will recognize that habits are borne of discipline, and acknowledge God’s creation order in all of life and throughout my life.
3. I will conform my character to God’s character, reflecting His proficiency, accuracy, and completion.
4. I will remember that the objective, impartial, fair habits I develop are a marker of God’s justice in this life and the life to come.
5. I will pattern my thinking about counting-accounting to the repetitious movements God has built into His world (e.g., the cycle of day and night, reproduction of species
“after their kind”, etc.).
6. I will blend the habits I follow in counting-accounting into my daily living habits: how I treat others represents how I treat God.

1. Questions:
1. What are the potential problems with developing habits? What negative results can habits produce? [Depending on what standard we use, habits can be based
on goodness or evil.]
2. Why does one’s dedication as a Christian affect everything we do including counting-accounting? [We are responsible for all of God’s creation.]
3. How do we reflect God’s activity in life by completing or concluding counting-accounting problems? [We establish habits leading to order and completion.]
4. Why is accuracy in everything important in a God-centered view of life? [If we are truly to reflect God’s glory in everything we do, accuracy in accounting is
representative of God’s perfect standard.]
5. What is the point of “getting good at” counting-accounting? [Developing habits that honor God in using what He has given.]
6. Explain why science is dependent upon counting-accounting. [Science is observation of what is; accounting is necessary to make those observations.]
7. Explain how counting-accounting can be directly connected to ethics in the areas of business or industry [For example: Lev 19:35-36; Prov 20:10, 23].
8. Is the statement “practice makes permanent” true? Why or why not? [Counter to the oft-repeated “practice makes perfect,” practice ingrains ideas, skills, and
processes into our being whether they be “perfect” or not.]
2. Make "a pot of questions" for the classroom as an incentive during counting-accounting instruction. The students would be asked to solve a number of specific,
relevant, practical, and real problems. Examples: "You need to purchase a house. How much money will you need for a 10% down payment if the house costs
$85,000?" "You need to wallpaper a room 12x15. How many rolls of wallpaper will be necessary if each roll is eight feet long and two feet wide?" "Your mom has
asked you to put away 15 cans of food in the pantry. How high will you have to stack the cans if only five cans will fit on the shelf?" Counting-accounting is a God-
given tool for problem solving. Show students how what they study today will be used tomorrow.
3. Discuss the skills and occupations that specifically depend upon counting-accounting principles. Besides the obvious (i.e., architectural design, structural engineering,
car manufacturing) note the simple knowledge often forgotten in cooking (measurement), driving (estimation), law (accountability to an established standard),
gardening (design), home decoration (boundaries, limitations, patterns, symmetry).
4. Note: the organization of seeds in a plant, balance in creation (i.e., two arms, two legs, two eyes), beehives in perfect hexagons, tessellations (self-generating
patterns), Venn diagrams (to show separation, exclusivity), intersection of two sets where one or more numbers belong to both sets (Jesus as God and man at the
same time), structure and strength (spider webs, snowflakes, beaver dams, bird nests, tilt of the earth on its axis), strength and beauty (the combination of utilitarian
necessity and aesthetics).
5. Recall any game students enjoy (e.g., professional or recreational sports could be included). In groups have the members identify what counting-accounting concepts
are necessary to play the game.
6. Divide the class in teams to investigate why counting-accounting is essential to computers, money, shapes (geometry), measurement, telling time, cooking, driving,
architecture, and graphs.
7. Invite a physical therapist to the class to describe how the human body is conditioned to our habits (e.g., weight lifting, walking, stretching, etc.).
8. Invite an engineer or architect to class to point out why counting-accounting is essential to their profession and how it affects the lives of every student in class.
9. Discuss with the class why practice and drill helps us develop counting-accounting habits.
10. Read articles, websites, books, curricula which may help expand horizons: Math Blocks (http://www.amightygirl.com/math-patterning-block-set (http://www.amightygirl.com/math-patterning-
block-set)); James Nickel (http://www.biblicalchristianworldview.net/ (http://www.biblicalchristianworldview.net/)) forthcoming The Dance of Numbers; “Economics for Everybody” R.C.
Sproul Jr. book and DVD teaching series (http://rcsprouljr.com/resource/economics-everybody-applying-biblical-principles-work-wealth-world/ (http://rcsprouljr.com/resource/economics-everybody-
applying-biblical-principles-work-wealth-world/) )
11. History Christians have established key economic teaching on money throughout the centuries. Christian History Magazine devoted two issues to the topic.
#14 https://christianhistoryinstitute.org/magazine/issue/money-in-christian-history (https://christianhistoryinstitute.org/magazine/issue/money-in-christian-history)
#19 https://christianhistoryinstitute.org/magazine/issue/money-in-christian-history-part-ii (https://christianhistoryinstitute.org/magazine/issue/money-in-christian-history-part-ii)
Money - Possessions, Wealth, Finance

God perfectly created the physical world (Gen 1: 3, 5, 7, etc). The Creator is landlord: He owns everything (Deut 10:14; Job 41:11; Ps 89:11; 1 Kg 21:1-3). Sin marred the
world, despoiling goodness (Gen 3.17-19). Redemption must include wealth, not using people and loving things (Lev 25:14-17) but loving people and using things (Lev
25:25-28). Biblical stewardship seeks to create jobs, wealth, opportunity and community. Private property is a cornerstone of Hebraic law (Ex 20:15, 17) yet its profit was
to help the community (Ex 22:25-27; 23:4-9). The oft used word “stewardship” literally means to be “keeper” of the household. So everything is a gift of God. And what
God has given as a gift must not become god.
1. The fact of naming creation (Gen 1:5, 8, 10) asserted God’s authority over His world (cf. 2 Kg 23:34; 24:17).
2. Claim over all the earth’s wealth (cf. Ps 50:10-12) indicates the Creator is in need of nothing (1 Kg 8:27; Acts 17:25).
3. Not only does God have no rivals in creation (Is 44:24; 45:12, 18) but creation knows her place (Ps 104) even though humans may try to replace God with His creation
(Is 44:6-20; Rom 1:21-25).
4. The declaration that creation is “good” (Gen 1:4, 10, 12, 18, etc.) establishes man as tenant: humans manage everything (Gen 1:28; Lev 25:23-24; 1 Chron 29:10-20).
5. Earth is given to humanity (Ps 115:16) yet the “alien” clause identifies human dependency.
6. Responsibility is established both toward God and for possessions. Cultivation (“work,” Gen 2:15) demands a literal guiding of the ground toward increased
development. Conservation (“take care,” Gen 2:15) stipulates guarding against neglect of the planet. Animals are “given into your hands” (Gen 9:2) and even said to
be “tamed” (Jas 3:7) by man. Animal husbandry was one of the twin essentials of an agricultural society (Ex 22; Deut 22:1-4, 6-7; etc.).
7. Resting (maintaining) the animals (Ex 20:10; Deut 5:14) provided for longevity of resources by acknowledging God’s program for sustaining life. Horticultural laws
throughout the Pentateuch insisted upon care in custody for what has been given. Jublilee, for example, was a celebration (Lev 25:8-13) and a liberation (Lev 25:18-
22) of property.
8. Everything exists for God (Heb 2:10) though at present we do not see everything subject to Him (Heb 2:8; 1 Cor 15:27-28).
9. Teaching on private ownership and responsible stewardship should be wedded (Lev 19:9-10; Deut 15:1-11; 23:24-25; 24:19-22).
10. Wealth produces accountability and opportunity to benefit all (1 Tim 6:17-19).

1. I understand, humanly speaking, that I “own” things, but things should not “own” me and all I “own” has been given to me for responsible use.
2. I know that corrupt views of wealth may entice me.
1. Asceticism—where poverty equals virtue and wealth equals greed—is not set forth in Scripture.
2. Materialism is not what we possess but what possesses us.
3. Communism is just as odious. Premised upon redistribution of resources, ownership is forcibly wrested from individuals into the hands of a dictator.
3. Custodial use of the earth is dependent upon faithful, responsible, creative people.
4. Giving is to be “open-handed” versus “tight-fisted” (Deuteronomy 15:7-11).
5. Handling creation properly should be prompted in its consideration for the next generation.
6. Proper use of creatures and creation that will help us to do work (animals/money/tools), includes proper maintenance, quality vs. cost considerations, wise purchases,
etc.

1. History Curricula should focus on rich and poor people from the vantage point of corrupt governments as much as it might corrupt businesses.
2. Read Hebrews 10:32-39. Discuss how you would feel emotionally if someone took all your property. How would you treat or pray for those who took part in stealing
your things? Write down "lasting possessions" (v 34) you can lay claim to from Colossians 3:1-4; 1 Peter 1:3-9, 17-25; and Ephesians 1:13, 14.
3. Discuss Luke 21:1-4. Notice the preceding context in 20:41-47 (as well as all of chapters 19 and 20). Why did Jesus say what He did, judging from His previous
conversation (Hint: v. 47)? Discuss what people do with their money and compare that with what they say about money (i.e., complaining about not having enough
when they have lots of toys).
4. Compare by reading Psalm 50 and Malachi 1. Discuss the connection between attitude and action in giving.
5. Assign partners or small groups to write down statements from Proverbs about money (especially chapters 10-31). Compile a master list of "how to live with money."
6. Words matter. Compare the words used to describe the Macedonian churches' giving (2 Cor 8:1-4) with the reminders to the Corinthian church (2 Cor 8:6-15 and 9:1-
4). Also observe who and how money should be handled in the Church from 2 Corinthians 8:16-19 and 20-24.
7. Profit.
1. Define-discuss: the worth/value of money, how money is made, and “profit.”

2. Each person in the class reviews the importance of making profit (Gen 2:15).
3. Each person is given a dollar to make more money for the class project in an honest, ethically upright manner (i.e., purchasing ingredients to make cookies which
are sold during lunchtime for a profit)
4. The class anticipates (e.g. estimates) the total increase by multiples of two, five or ten; estimate the percentage of costs (i.e., postage, gas money, actual profit)
8. Missions. Read and apply Luke 16:1-9 about "making friends in heaven" from the giving of those who have more to those who have less (see also 1 Timothy 6:17-19).
9. Game. Using the game "Monopoly" remake the Chance and Community Chest cards to Providence and Charity. Restructure the purpose of the game to include
giving and compassion without minimizing the need to make money for the benefit of the whole community.
10. Reading. At the high school level I would read Thomas Sowell and Walter Williams. At the elementary level there is a fiction series that teaches a free-market
approach to monetary issues entitled The Tuttle Twins and the Road to Surfdom, Connor Boyack (2016).
Money - Work, Neighbor, Creation

Genesis 2:15 explains the original intention for humanity’s relationship with creation: production and protection. Cultivation, development, and management are
necessary for fruitful outcomes in anyone’s “garden.” Process and results of work are tainted by corruption (Gen 3:17-19) but work is still good (Ecc 5:18-20).
Conservation, keeping, and guarding against abuse of creation are also necessary. Cooperation between creational-care and business-enterprise is possible,
acknowledging the tension between free markets and lawful restraints under God-given authority (Lev 20:22-24, Deut 11:13-17, Prov 27:23-27).
1. Work adds to the joy and fulfillment of life (Ecc 2.24-26; 3.9-13; 5.18-20; 8:15). Joblessness can cause depression, loss of motivation and a sense of worthlessness.
2. Labor preceded the fall. Work was designed by God as a vocation, providing a sense of purpose and fulfillment. Genesis 2:15 intended production, assuming personal
responsibility, multiplication of goods and profit. People are gifted in certain pursuits and together a community can thrive.
3. Biblical character qualities, such as honesty and honoring promises, are the backbone of business. [Gen 2:5, 15; 4:2, 20-22; Ex 31:1-6; Ecc 2:24-26; 3:9-13]
4. Two of the Ten Commandments protect ownership: "don't steal" and "don't covet." Personal possessions are assumed throughout Scripture. However, everything
belongs to God. He is the "landlord," people are the "tenants." While possessions are from God, possessiveness is not (Ex 20:15, 17; Ex 22; Lev 25:23, 24).
5. Humans do not fill positions but live out a calling (Ecc 2:24-26). All people and the jobs they perform are dignified in God's sight. No single profession is better than
another as each is gifted in different ways. People should acknowledge their Creator as they work at what they enjoy, renouncing tedium, boredom, and drudgery in
their labor (Ecc 2:17-23).
6. Each person should recognize his/her role in the company, working for a common goal (1 Co 12). The three persons of the Godhead work together, mutually
submitting to each other, focused on results (Eph 1:3-14). No individual is more important than the whole nor is the whole complete without each individual (Rom 12.3-
8).
7. God-given inalienable rights are based on God’s image-bearing creatures: rights are given by God, to be protected by earthly authorities (Prov 28.12-16). Human
rights produce human freedoms, creating an innovative climate for advancement, investment, entrepreneurs and profit (Prov 28.28; 29.2, 4, 7). When a nation protects
the freedoms of the common person, the society at large benefits: jobs are produced, the arts are funded, hospitals are built and communities flourish (Jer 29:5-7).
8. Administrators, bosses, and employers should be impartial, fair, just, refusing bribes, bias, and nepotism (Deut 16:19).
9. Keeping promises, fulfilling contracts, and paying bills is a biblical ethic (Deut 23.21).
10. The needs of workers—benefits and wages—should be the focus of those in charge (Deut 24.14).
11. The poor customer is already down financially. Be sure not to cheat them out of what little they have (Amos 8:5-6, 9, 11).
12. If money is saved, then money will be available later for investment. This principle is most often noticed when it's too late to accomplish anything (Prov 13:11).
13. Lending and Borrowing: When a person lends something to you they are giving of themselves. It is very important to remember to give back what you owe as quickly
as possible (Ex 22:26-27). When lending, don't take advantage of the poor or needy in their fiscally strapped situation (Ex 22:25-27). When allowing someone to
borrow something from you, be fair in the interest you charge and in how you treat the person (Deut 15:7).

1. Caring for the needs of others over one’s own applies to the workplace.
2. Protecting the freedom of others is crucial for their creative production.
3. Promise-keeping applies to all human relationships, including those of the employer-employee.
4. Using and abusing creation should be replaced with caring and fashioning from creation.

1. Sample A biblical view of the marketplace could include:
a. A 3-5 minute oral presentation of a topic listed below based upon (1) at least two Biblical principles with at least four Scripture citations and (2) information gained
from a personal interview with someone who has been or is presently involved in the field.
b. Topics to consider: taxes, tariffs, partnerships, free-trade, capitalism, quotas, discrimination, incentives, minimum wage, “workaholism,” “family-leave,” advertising,
homemaking, customer relations, sexual harassment, unions, day-care, deficit-spending, inflation, debt, health-care, lobbyists, monopolies, unemployment, nepotism.
c. Examples follow:
1. Intrinsic and Subjective Value: Don't sacrifice everything in your life so that you can make a fortune. You will probably find when you are rich, that it just wasn't
worth it (Prov 23:4).
1. Partnerships: In all business ventures, be sure to link yourself with honest people. (Prov 29:24)
1. Capitalism and Socialism: All man-made systems should be critiqued for their strengths and weaknesses. Capitalism allows the businessperson to work hard and
gain wealth; but he/she should be willing to give to those who have need (1 Tim 6:17-19).
1. Labor: The laborer should be paid an amount that reflects the quality and reliability of his/her work. Don't be stingy with someone that does good work for you.
(Luke 10:7)
1. Shortage and Surplus: If you have a providentially fortunate year or a high profit, be sure to give to those who are not as fortunate. Imagine yourself in their shoes
and realize how grateful you would be (Deut 15:11).
1. Everyday Life: When completing tax forms, be honest in the deductions that are made and the figures that are required. Don't cut corners to get a better return
(Lev 19:35-36).
1. Witness: Our money or gifts from God can be used to gain the respect of others and then to share the gospel with them. (1 Kings 10:1-9)
2. Common How does the creation of wealth help everyone in a society? Potential answers:
Job creation, security, benefits, competition (keeps prices down)
Tell the story of companies that began in someone’s garage.
Beneficence toward non-profit organizations—entrepreneurs become philanthropists advancing education, health-care, entertainment (zoos, opera houses, museums,
libraries, etc.)
Standard of living increases (housing, medicine, food)
3. Assignment. Relation to Creation: Environment Protection and Production.
Purpose: After building their own environment, students will be able to personally appreciate and biblically practice responsible stewardship based on Genesis 1:28
and Genesis 2:15.
PHASE ONE Student partnerships will build an environment which must be:
(1) No larger than a shoe box.
(2) An original creation, whether imaginary or real.
(3) Interdependent with other people, places or things (the environment cannot be self-sufficient).
PHASE TWO The partnership must be able to answer the following questions concerning their environment intertwined with Christian understanding:
(1) Where does this environment exist?
(2) What other systems are affected by your environment? Are they affected negatively or positively? Explain.
(3) What role or responsibility do humans play in your environment? Is it positive or negative? Explain.
(4) When does this environment exist in time? Does the answer to this question affect people, places or things around it? Why or why not?
(5) Why should your environment be allowed to exist? Production and protection should both be taken into account. Defend your position.
PHASE THREE Each partnership will be assigned to another partnership's environment. They will devise reasons why this environment should be taken over for
other purposes. The original builders will have to defend their environment from takeover with reasoned, researched, biblically permeated arguments. The class will
vote, after debate, on whether the environment will remain or be overtaken.
Money - Creation Care, Creativity, and Benevolence

The cultural mandate (Gen 1:28-29) can be defined in this way: God's intention for humanity was to manage and conserve, not use and abuse, the creation. Both
production from and preservation of earth's resources are possible. God’s beneficence shows God’s care toward His creation and His creatures (Psalm 104). In a fallen
world, the best hope for community compliance is commitment to a cogent code given from a personal, eternal, triune creator, the Hebrew-Christian God of the Bible.
Social-economic ethics, from a Hebraic-Christian point of view, demands the following: (1) A righteous, revelatory standard founded in the Bible (Ps 119; 1 Thess 4:1-12),
(2) a transformed spirit, affecting the being, the interiority of the believer (Ps 19:13-14; Rom 8:5-9), (3) Christian leaders who submit themselves to the standard in word,
attitude, and deed (2 Kgs 23:24-25; 1 Tim 3; Titus 1), (4) Christian leaders who prompt the Christian church toward the practice of Christian ethics (Ps 15; Heb 10:24;
13:1-7, 17), (5) Christians who practice Christian ethics in the society where they live (Deut 4:5-8; Titus 2:1-10); and (6) the benefit for a whole society when the group is
influenced by Hebraic-Christian social-economic ethics (Jer 29:1-7; 1 Tim 1:8-11).
1. Animals: God told us to take care of the food we eat because we share what we eat with the animals (Gen 1:28-30; Psalm 104:10-30).
2. Conservation: God told people to protect the mother animals so that they could raise their babies (Deut 22:6, 7).
3. Humane Shelters/Societies: Human beings are responsible to take care of animals, even if they don't belong to us (Ex 23:5).
4. Farming: God told us to rest one day a week and he expects people to treat the land the same way. God instructed people to keep land "fallow" every seventh year
(so that nutrients could be replenished, Lev 25:1-7).
5. Freedom of the individual is based upon inalienable rights, the source of which is the transcendent Creator of the universe. Impartiality is established in the natural law
of creation. Justice for all people should be paramount. However, equal opportunity is not the same as equality of outcome. Distribution of resources fails to account
for a fallen world with inevitable inequities and personal irresponsibility (Deut 32:4; Ps 89:14; Lev 19:36; Deut 16:18).
6. Jesus said the poor would always be with us. Poverty occurs whether because of faulty decisions, bad planning, unforeseen financial ruin or environmental hazards.
The Old Testament sought to protect the poor with provisions for food ("gleaning" principle, Lev 19:9-10), financial help (Deut 26:12), representation in courts of law
(Ex 23:6) and warnings against exploitation (Ex 22:22), with pleadings for mercy (Ex 22:25-27). [Deut 15:7-11; Prov 14:20, 21, 31; James 1:27.]
7. Business: Government intrusion into economic affairs may hurt the citizenry more than it helps them (1 Sam 8:10-18).
8. The practice of beneficence toward others is what it means to practice one’s Christian faith (Titus 3:1, 8, 14).
9. The church often took care of its own (Acts 4:32-37).
10. There was no limitation on belief: all should be cared for (Gal 6:9-10).
11. There was no limitation on time: doing good can seem to be an unending task and must be encouraged (Gal 6:9; 2 Thess 3:13).
12. There was no limitation on effort: continued service is the expectation (John 9:4; 1 Cor 15.58; Gal 6:9; 2 Thess 3:13).
13. There was no limitation on result: doing good was not in vain (1 Co 4:5; 15:58; 2 Jn 8).
14. Christians do not do good for their salvation but because of their salvation (Eph 2:8-10; 4:24; Col 1:10). Works of service to others originate first from God (John 15:5-
6; Phil 1:11; Col 1:6).

1. Reality is not a social construct; rather a created order, designed by the personal God, for human beneficence.
2. The joyous fruit of one’s labor gives cause to pause, reflecting on the good life of the person who has been gifted to use his intellect for beneficence, toward the
betterment of all.

1. History Christian History Institute has done a service for the Church by providing a treasure trove of background on many subjects, including money. Here are two
issues dedicated to the subject: https://www.christianhistoryinstitute.org/magazine/issue/money-in-christian-history/ (https://www.christianhistoryinstitute.org/magazine/issue/money-in-christian-history/)
and https://www.christianhistoryinstitute.org/magazine/issue/money-in-christian-history-part-ii/ (https://www.christianhistoryinstitute.org/magazine/issue/money-in-christian-history-part-ii/)
2. Read Amy Sherman’s Kingdom Calling is an essential book to show hundreds of examples of the Church doing good across vocations. See my review
http://warpandwoof.org/2012/05/08/kingdom-calling-amy-l-sherman/ (http://warpandwoof.org/2012/05/08/kingdom-calling-amy-l-sherman/)
3. Discuss Can you be both an evolutionist and environmentalist at the same time? The former believes "the strongest survive" while the latter is concerned with the
"protection of the weak." Are these viewpoints mutually exclusive? How does a Christian worldview impact creation's care?
4. Distinguish Note the differences and applications in the words “equality” and “equity.”
5. Compare Compare animal facilities that incorporate a “protection of animals” concern with those which do not. Look at examples of animal farms which produce food:
chickens, pigs, or cows.
6. Profit Consider the following activities:
1. Define-discuss: the worth/value of money, how money is made, and “profit.”

2. Each person in the class reviews the importance of making profit (Gen 2:15).
3. Each person is given a dollar to make more money for the class project in an honest, ethically upright manner (i.e., purchasing ingredients to make cookies which
are sold during lunchtime for a profit)
4. The class anticipates (e.g. estimates) the total increase by multiples of two, five or ten; estimate the percentage of costs (i.e., postage, gas money, actual profit)
7. Missions Research famous companies such as Welch’s (Grape Juice) and J.C. Penny which raised money for missions. Trace the history of the original owners. What
was their purpose in creating the company? What was the benefit to the community, to the Church? What does the background to these companies suggest about
how students should think about their own lives as business people? Other companies which could be researched are Chick fil A and Service Master.
8. Game Assign a collaborative effort to create a new economics game which would incorporate the ideas and ideals from the four “Money” strands.
9. Reading. When Helping Hurts warns that material needs cannot be separated from immaterial beliefs. The Spiritual Danger of Doing Good petitions believers that their
good works may be susceptible to imperceptible motivations and unintended consequences.
10. Possibilities Stephen Mansfield’s In Search of God and Guinness demonstrates the personal commitment and communal impact a thoroughly Christian mindset can
have on social ethics in business practices that immediately impact individuals and institutions.
11. Stories Inspirational stories, as identified in books like William Bennett’s The Book of Virtues, can motivate toward goodness.
12. Doing Good Rodney Stark’s The Rise of Christianity shows the historic impact of Christian social ethics on the Roman culture.
13. Assign Using a government or economics textbook from the school, establish at least one principle for each of the following issues: investment, borrowing/lending,
accountants/advisers, business partnerships, business ethics, economy, consumer, capitalism, socialism, labor, individual responsibility, government, responsibility,
entrepreneurialism, intrinsic/subjective value, supply and demand, shortage, surplus, goods and services. Use examples found in these “money” strands.
14. Look Up A Bible concordance will give further principles to consider. Words to look for might include: work, labor, wealth, money, riches, pledge, loan, lend, usury,
profit, rich, poor, or king.
PE/Health - Diet
Jesus coming in flesh re-secured the delight in the totality of life intended from creation (1 Co 15.49). Jesus’ Incarnation dignified matter forever. A delight in earthly joys
without guilt can be regenerated, though the effects of sin do demand self-regulation, self-discipline (1 Tim 4.1-6). Food was one of God’s first gifts to humanity (Gen 2.9)
as well as the first sinful idol (Gen 3.6). The food laws found in God’s laws indicate both restraint and reclamation (i.e., Lev 11). Food can become addiction or used
properly can be nutrition. Jesus reclaimed the physicality of earth (Ps 110:1; Heb 1:8, 13) in anticipation of a joyful reign for His people (Matt 25:21). Until then, we live
now both to enjoy and give what God has given for our needs and the needs of others (Ecc 2.24-26; 1 Jn 3:15-16).
1. The Hebrew concept of the person was holistic: the material and immaterial of individuals was seen as one. Conditions of spirituality and physiology converge (i.e.,
Pss 32:3-4; 38:3-8; Prov 3:7-8; 14:30; 15:30; 16:24; 17:22). Indeed, Jesus’ healing notes the linkage between physiology and spirituality (i.e., Luke 4:40-43; 5:18-26;
6:17-19; 7:21; 8:2-3; 13:10-16). Jesus’ temptation itself (Matt 4:1-11; Luke 4:1-11) indicates the immediate tie between a person’s spirit and their body.
2. There is a need for self-control within our human responsibility (Gal 5:16-26; 1 Thess 4:1-12).
3. Being aware of the long-term physical harm of some foods (i.e., the fat of sacrifices was burned, not eaten, Lev 4).
4. The protection and value of the physical human body is dictated throughout God’s laws (i.e., Deuteronomy 22-25). Physicality imposes limitations upon people.
5. Promote the stewardship of the body God has given (Gen 1:28, 29; Ps 104, esp. vv. 14-15, 23, 27-30).
6. We should beware of extremes (Col 2:16-23, esp. vv. 20-23).
7. We should beware of making God's creation "bad": everything God made is "good" (1 Tim 4:1-6).
8. We should weigh need versus want, necessity versus vanity, obsession versus possession (Isa 2; Amos 4).
9. In this life, on this earth, believers are to enjoy the all-encompassing life God has given (Ecc 3:12-13; 5:18-20; 2 Tim 6:17). While denial of physical pleasures may be
encouraged for a time (i.e. food—Matt 6:16-18—or sex—1 Co 7:5) Jesus set the example of enjoying parties (Matt 9:10-11; John 2:1-11), food, wine (Matt 11:18-19),
and gifts (John 7:37-38). Asceticism and monasticism have their place in the history of The Church, fostering self-discipline and others’-centered care (cf. Matt 6:5-6;
Jas 2:14-17).
10. However, cloistered, self-serving focus was never the intent of the Christian life as demonstrated through Jesus’ coming to the sinful earth (Phil 2:1-11). So Scripture
is clearly anti-gnostic and anti-legalistic (Col 2:16-24; 1 John 4:1-6). There is never a duality of body and spirit from God’s point of view but rather of whole people
dedicated to Heaven while devoted to God on earth. And there is never a separation of God’s law from grace but a fulfillment of the first through living the second.

1. Our desires should be directed and restrained by The Creator through His creation.
2. Appreciation of food should include care for those who have none.
3. “Dieting” is not an event but an ongoing commitment.
4. “Wellness” includes the whole person.
5. Active participation in our health is born of a mindset established by what we know.
6. Thinking before eating is important for both our present and future health.

1. Show the new food pyramid advocated by the Food and Drug Administration. Have students comment on the model. Is there anything missing? What would they add
or subtract?
2. Make: “Reduce, Reuse, Recycle” are commonly used words for so-called “environmental science.” Have students construct their own 3-word mission statement for
food, diet, or nutrition.
3. Watch documentaries about healthy eating and food production in U.S. Consider Supersize Me, Killer at Large, and Hungry for Change.
4. React: Respond to the following words: habit, addiction, nutrition, diet fads, food myths, preventative medicine, healthcare, aging, metabolism, malnutrition, food
insecurity, urban gardening, eating disorders.
5. Research: Read books, magazines, websites, and medical journals to discover the latest discoveries about food and eating. Look for truth and error. Comment on how
research should be applied. Evaluate the immediate application of findings versus a full understanding of data.
6. Read: Find famous scientists who contributed to human health benefits or created new food applications. Consider discoverers such as George Washington Carver
who found over 300 uses for the peanut.
7. Construct: Create skits which show either benefits or detriments to certain eating habits.
8. Study: The history of health developments. For instance, smoking was accepted until medical data showed its harmful effects. Other investigations could include
sugar, corn, pesticides used in growing grains, diabetes, and obesity.
9. Formulate a health-for-life vision statement. Include concern for new knowledge, variant menus, aging, and local foods.
10. Construct a daily or weekly food chart directly comparing it with nutritional food pyramids so that students can compare what they do eat with what they should eat.
11. Grow: Start a school garden, invite students to teachers’ gardens, or inspire students to begin their own garden. The first step in healthy eating is seeing the value of
producing one’s own food.
12. Question: Ask, "Why do so many foods today contain preservatives?" [Answers may include to last longer, extend shelf life, make more money with less cost for the
producer.] Discuss what sugar looks like when grown in the fields versus the white granules people spread on cereal. What can be learned about how humans
change what God has created? Does manufacturing enhance creation or destroy it? Discuss why people like candy. Ask "Have we changed our tastes?" "What is
the difference between natural sugars like fructose, glucose, or lactose and human-made sweeteners?" "Do people all over the world have or like candy?" "If
something is good, is more better?" "Why do people have trouble disciplining themselves with sugar consumption?"
13. Reference: Books on food, diet, and eating. The Hungry Soul: Eating and the Perfecting of Our Nature, Leon R. Kass (Free Press, 1994); In Defense of Food: An
Eater’s Manifesto, Michael Pollan (Penguin, 2008); Eat With Joy: Redeeming God’s Gift of Food, Rachel Marie Stone (IVP, 2012); What Your Body Knows About God,
Rob Moll (IVP, 2014).
PE/Health - Exercise
God made humans physical, gifted with a body (Gen 2.7; Ps 104; Ecc 3, 5; 1 Jn). The body, appetites, and pleasure are good because The Creator made people this
way. Ancient and modern Gnostic heresies declaring the body to be bad are contrary to the revelation of God (Colossians, 1 John). Legalism (Col 2.20-24) and license
(Rom 6.1-11) are extremes. Humans can enjoy their physical liberties (Gal 5.1-15). Liberty comes with responsibility, namely, stewardship: caring for what is given (Ps
8.5-8). Eating, exercise, hygiene, and rest are essential to properly manage the body entrusted to humans by God. Maintained care of the physical reflects obedience to
God's cultural mandate (Gen 1.28). Self-discipline, life-long habits and preventive medicine are examples of a healthy lifestyle ordained by God.
1. The habit of rest (Gen 1, 2; Ex 20; Lev 25; Heb 4). The Creator "rested on the seventh day" to establish a pattern for people to follow: a day of rest for every six days
of normal activity remembering why we rest from labor because of who made us.
2. Recuperation, relaxation, rejuvenation are all words that encourage replacement of energy. Though the specifics of rest should be left up to the individual (Col 2:15-
24), the sabbath was also an occasion to remember and reflect upon God's person and work.
3. Acknowledgement of physical traits, how we are made, is a foundation of biblical personhood (Ps 139.13-15). "Accept the way God made you" is an imperative for
everyone. Not only are people designed by their Creator in the womb, every one of their days is ordained by Him as well (Pss 31.15; 139.16; Jer 1.5; Acts 13.36).
4. Rejecting cultural models, pressures, or standards for our physical lives is difficult but necessary (compare statements from Titus 1:10-15 with 2:1-10).
5. Beauty comes from the inside, out, the internal to the external (1 Sam 16:7; 1 Tim 2:6-8; 1 Pet 3:1-6).
6. Self-glorification is forbidden. There is a difference between being an individual and drawing attention to oneself (Rom 12:3; 1 Pet 5:5, 6). Glorify God in all activities is
the Christian responsibility (1 Cor 10:31; Col 3:23).
7. Beware of motives in any physical activity. “Why am I doing this?” is an important question to ask (Acts 16.1-3; 1 Cor 9:19-23).
8. The principles of propriety, modesty and decency should be followed (1 Tim 2:6-8; 1 Pet 3:3, 4).
1. Modesty—nothing sexually explicit; a sense of shame

2. Propriety—in-style but tasteful; well arranged ordered
3. Decency— does not draw attention to oneself; self-controlled
9. God’s beneficence (Ecc 2.24-25; 5.18-20; 8.15; 9.7) shows students how to enjoy life.
10. God’s redemption through Christ reclaiming all things (2 Cor 5:17-21) shows students the importance of practiced skills and physical conditioning.
11. God’s immanence—His personal care for creation—shows need for coaching sensitivity (1 Thess 2:1-12).

1. Internal thought impacts external living.
2. Living life now is preparation for the next life.
3. Christian responsibility is "to glorify God and enjoy Him forever."
4. Heaven’s mindset can reinterpret life on earth.
5. Legalism and license can destroy Christian community.
6. Responsible living can be modeled and trained.

1. Consider: It is important to remember that the agricultural, daily lives of people in both testaments were full of physical labor. There was no need for “gym
memberships” or commitment to a daily, physical regimen. Scripture is clear—the physical body matters because it was made by God. Scripture’s apparent silence on
physical exercise should be understood within Hebraic culture.
2. Reflection: 1 Corinthians 4:1-7 instructs us to constantly reconsider and reassess our motivations and perspectives on every topic. “Why am I doing this?” is the
proper question.
3. Discuss the concept of activity as rest. Activity does not necessarily mean fatigue, or deplete resources. Rather exertion should be viewed as a bank account: the
long term health of cardiovascular and respiratory systems is enhanced by such an approach. Contrast the accepted view of "vegging out" with a walk after dinner,
planting flowers, or playing catch in the backyard.
4. Compare the cultural health models of other societies past and present. Why did ancient Egypt and 18th century France accept that being overweight was a sign of
prosperity? Why are heart attacks unheard of in many African countries?
5. Contrast: The chart below compares Christian with cultural views of exercise.
Cultural Perversion Common Reasons for Exercise Original Intention
Narcissism, Self-centeredness “To Look Good” Appreciation, Beauty

“God saw what He had made
and it was beautiful” Gen 1.4
Hedonism, Self-indulgence “To Feel Good” Design, Completion

“It was so” “The universe was
complete” Gen 1.7; 2.1
Presentism, Self-determination “To Live Longer” Harmony, Form

“Light…dark…water…sky”
Structure, order, parts-in-whole
Gen 1.3-2.3
Perfectionism, Self-glorification “To Perform Better” Skill, Craftsmanship

Creation functioned with purpose
Gen 1.14, etc. Gen 2.2 “finesse”
6. Case study: American families in 19th and 21st centuries. In the first time period, people had to make daily food purchases. Because of refrigeration, the new
millennium group can purchase in advance and keep the food fresh. Ask which is better and why. Can people have too many choices? Comment on ease, speed,
convenience, and comparison shopping. What are the benefits and deficiencies of the immediate versus the long term, tomorrow versus today?
7. Construct a daily or weekly activity log for students to earn extra class points for stewardship of the body using normal family chores. The points could be ascribed for
difficulty or length of time. Examples: folding laundry, dusting, vacuuming, unloading groceries, walking the dog.
8. Assignment: Choose at least ten (10) advertisements from television (captured digitally) or magazines/newspapers which commercialize or use the human body for
any reason. Examples may include: doctors/medicine; plastic surgery; cosmetic surgery; bodybuilding; food; health/dieting; fashion modeling; fashions/clothing;
dancing; athletics; substance abuse; tattoos/body piercing; aerobics/exercise; diet pills; liposuction; health/dieting; hair replacement; tanning; shaving; cosmetics; etc.
For each advertisement, answer the following questions:
1. Who is the "target audience" (age group, social standing, etc.)?
2. How is the human body portrayed, used, accented, highlighted? Explain.
3. What message is being communicated? Explain.
4. Explain why you or someone else would be attracted to purchase the advertised product. Identify possible persuasive techniques used.
5. Using biblical principles from class or your own personal Bible study compare and contrast the Christian worldview with the message of the advertisement.
6. Write a summary statement (of at least 150 words) concerning the dangers, pressures, positives or negatives of advertising from a Christian perspective.
9. Projects: Students create “codes” based on a Christian view of the body for dress, athletics, competition, lifelong fitness, care through coaching, work ethic, dance,
etc.
10. Define: Students create Christian definition of terms such as “workout,” “habits,” “wellness,” and “prevention.”
11. Resources: None of These Diseases, S. I. McMillen, rev. ed. David E. Stern (Fleming Revell, 1963, 2000); What the Bible Says About Healthy Eating, Rex Russell
(Revell, 2006); Every Body Matters: Strengthen Your Body to Strengthen Your Soul, Gary Thomas (Zondervan, 2011).
PE/Health - Play
We are created as whole people, the material and immaterial are joined in human life (Gen 1.26, 2.7, Pss. 104.14-15, 139.13-16). Spiritual-physical-mental-emotional
together make us who we are. Developing the whole person rather than any given "part" is a Christian imperative (Deut 6.5, Mark 12.30-31). Play is a celebration of the
wholeness of God-given life (Ecc 5.18-20). "Recreation" lends the idea that play is to be a restoration or refreshment. Normal routines and work schedules are set aside
to do something different (Gen 2.2, Ex 20.8-11, Lev 23.3). Just as the Creator set the pattern for human rest (Gen 2.3), so people are to produce creative physical
expression and celebrative physical activity: play.
1. “Athletics builds character” must address the following questions: Is this a Christian statement? Can other schools accomplish this goal just as well as Christian
schools? What is character? By what standard will character be evaluated? Does the verb “build” accurately portray what actually takes place in athletic
competition? Should Christian schools perpetuate the “blank slate” idea implicit within the declaration?
2. “It is finished” Genesis 2:1-2 adds. The Sabbath begins by ending. The Hebrew word demands we quit! Stop! Break the routine! Order is given to the week by
ceasing our labor. Significance to the first six days is given importance by the seventh—there is a freedom from production, acquisition, and “getting.”
3. Genesis 1:31 declares enjoyment in what has been made by contemplating the beauty in the enterprise (2:9). Exodus 31:17 repeats the process of creation for
“refreshment,” literally “to take a breath” by taking delight in what is witnessed.
4. Isaiah 58:9 declares delight should be a bi-product of celebrating a holiday—a seventh, set-apart day. Ecclesiastes sings the chorus of Sabbath enjoyment: life is a
gift of God so enjoy it (2.24, 3.24, 5.18-20, etc.)!
5. Jesus reemphasizes the significance of Sabbath by infusing Sabbath rest into people. Mark 2:23-28 and 3:1-6 establish Jesus’ point of view. The Sabbath is made
for humanity; it is beneficial. The Sabbath is for restoration; a pointer to perfection in eternity. The Sabbath is for peace; the Man of Sorrows, takes our sorrows. But it
is Matthew 11:28 where Sabbath bursts into daily living: “Come to me and I will rest (Sabbath) you, you will find rest (Sabbath) for your souls.
6. Recreation is re-creation. The Creator set the pattern for doing something other than work. Refreshment is a diversion, an opportunity to creatively do something
different than normal (“recreation”). Resting, coupled with remembering, is a focus on God—a celebration of Who He is—making our recreation acceptable.
7. Common grace through human culture is a good gift from God. The goodness of all creation benefits all people. The Scriptural emphasis on God’s beneficence and
goodness is seen in weather, language, discovery, agriculture, you-name-it (Gen 39:5; Pss 107:8, 15, 21, 31, 43; 145:9, 15-16; Matt 5:44-45; Luke 6:35-36; John 1:9;
Acts 14:16-17; 1 Cor 7:12-14).
8. Made in God’s image, humans are free to develop everything in creation for God’s glory (Gen 1.28). The command to cultivate (Gen 2:15) applies to all human
endeavors. Musical instruments made by Cain’s family (Gen 4.17-22) were used for Hebrew worship (Pss 149, 150), for instance.
9. We should do what we need to do before we do what we want to do. God set a work/rest pattern, priority, and precedent. In Bible times people had to plan ahead so
that they would be sure to have food (Prov 24.27). Though it was tempting to take time for other interests, God said, “Put first things, first” (Prov 28.19).
10. People are blessed by God to enjoy things in life (Deut 8.11-20). Contentment and satisfaction in what we have comes when we remember God is the source and
sustainer of pleasure. The focus is on God, not self or things (Ps 104.13).

1. The exercise of our bodies and our minds showing our complete devotion to God. The way we think, feel, and move all works together.
2. When we play kickball our minds, bodies, and emotions all help us play the game. Our recreation should be just as focused as our work.
3. We should enjoy good things from God's world. Our toys and games can be enjoyed by all people because The Creator made people to be freely creative.
4. If we concentrate on our work, it makes play even more enjoyable.
5. God gives us everything, including play, for our enjoyment.
6. God's gifts are free expressions of His generosity.

1. Who has given us all things?
2. Does God want us to enjoy the life, possessions, and things He has given us?
3. How can we make a practice of remembering God when we are enjoying the things He has given?
4. Why do we become mad when we play games? How can we avoid becoming upset?
5. Why do we have recess, snack time or gym class?
6. If God created us with bodies, what does that tell us we should do with them?
7. Is there a God-centered purpose for play?
8. Is play, worship?
9. Create: Have students develop a cheer or playground chant that incorporates the Biblical view of exercise, play, and our physical bodies.
10. Repetition: Have students discover why the rest words begin with the "re" prefix (e.g., refreshment, restoration, recreation, renewal, replace, rejuvenate, regenerate,
etc.).
11. List: Check off necessary accomplishments for the class on the board having students cross them out when finished to show their progress and produce anticipation of
rest.
12. Poem
God gave a special day,
Because all people are made of clay;
So that believers could pray
And all people could play.
13. Resources A number of the statements in biblical foundations above are taken from my book I Just Need Time to Think: Reflective Study as Christian Practice
(Westbow, 2014). The Christian at Play, Robert K. Johnson (Wipf & Stock, 1997). New research/writing is catching up to the biblical precepts concerning the
importance of play: search for articles at edutopia.org.
PE/Health - Athletics
God’s good gifts are celebrated in creation (Ecc 3.13). Glory is given to God in all things (Ps 115.1). Christians worship The Creator not the creation (Deut 4.15-19; Rom
1.25). Creation includes the physical world but is not the total focus of the world. There is a temptation to "be like God" (Gen 3:5, 22), turning attention to self. Athletics,
like any other created thing, can be celebrated as a God-given gift, or can become an idol.
1. One of the great lessons of The Trinity is cooperation: The Father planned, The Son provided, and The Spirit protected the creation (Gen 1:2, 26; John 1:1-3). No
member of the team is more significant or less recognized. Each duty is important. Humility is encouraged, pride is resisted.
2. Pitting one team against another is advantageous recognizing The One who sets standards and to whom all are accountable. A poor attitude toward The Creator's
rules can be evidenced in our "taking it out" on others (see Genesis 4). A contest between two rivals should exist to develop each person's potential in glorification of
God who gives talents.
3. Participation in competition for self-centered reasons highlights a deification of the individual. Humans must not become the center of God’s universe (Ps 8:4, 5; Jer
9:23, 24; 1 Cor 10:31; Col 3:23).
4. Sports does not necessarily build character, but rather displays a person’s character. Attitudes expressed on the playing field are a reflection of the individual’s life
(Gal 5:16-25; 2 Pet 1:4-8).
5. Our decorum on and off the court is a modeling process of Christ-likeness edifying believers. Words, facial expressions, and actions on the field show our belief (Rom
15:2; Eph 4:29; 1 Thess 5:11).
6. We are to attract men and women to Christ. Superior athletic prowess may grant opportunity to testify of Jesus. Winning the souls of people and the game can be
accomplished only by being the best for God’s glory. “I will become all things to all men in order that I might win some” (1 Cor 9:22; cf. 1 Thess 4:11, 12; Titus 2:1-10).
7. All great teams have worked together. This maxim should be highest priority, especially for Christ’s Church. We spend our lives working with people (1 Cor 12; Eph
4:1-6).
8. Rules, boundaries, and referees are the final authority in sport. Christians should observe athletic ethics more strenuously than unbelievers. We are more
accountable (Matt 11:20-24), held to a higher standard (1 Cor 3:12-17; 2 Cor 5:10).
9. Retaliation should not be a part of a Christian’s gameplan. Revenge is God’s responsibility (Rom 12:17-21) not ours. Weakness is displayed by lowering one’s
standards to the level of the antagonist (Matt 5:43-48). This achieves nothing but temporary solace for immaturity. Rather, we should conquer by better skills than by
“cheap shots” (1 Cor 4:10; 2 Cor 12:9, 10; Heb 11:34). Christ’s example (1 Pet 2: 13-25) is our example (4:12-19) as an example to unbelievers who may turn to
Christ (2:12).

1. Athletes understand that "intangibles" such as emotional stress, discipline and focus are just as crucial in sport as is physical conditioning.
2. For believers sportsmanship is interchangeable with “Christ-like”. Christians should always win this trophy—whether tangible or intangible.
3. Athletics demonstrates the character of an athlete. Athletics can also be the means by which one’s character is properly discipled.
4. “Character” must be established upon a transcendent, ethical standard.
5. A player’s patience, discipline, self-control, humility, or team spirit is demonstrated in the sports arena. At the same time, loss of control may show a person’s “true
colors”. Reputations on the playing field are based on how a person acts out their ethics.

1. Is “good sportsmanship” the same at a Christian school as it is at a public school? Why or why not?
2. If you don't play sports for God, should you be in them at all? Are there any sports that would not be Christ honoring? For what reasons?
3. Is sport today, worshipped? Do you think sports are stressed too much at this school?
4. Does being a Christian coach affect how you motivate your team? Do you become angry with a team after they lose, when they already feel bad about it? How do
you solve team disputes? How would you handle bias or prejudice against an official?
5. What is the most important aspect of being a Christian coach? Do you favor people involved in the athletic program whether students or teachers? What is the
importance of winning and losing? How does this affect whether you play your starters or the bench? Is there favoritism here?
6. Where is the balance between athletics and academics? Is practice time for sports disproportionate to time for studies?
7. Is competition Biblical? Why have contests or games?
8. Do players have more privileges (late homework, missing school, etc.) than other students?
9. Is there a place for a person in sports that is not gifted with athletic ability? Why should a person get cut from the team when they have a good attitude and they try
their hardest? If attitude counts in academics should it count the same in athletics?
10. Is there a “line” between obsession and enjoyment of sport? Can it be defined?
11. Are sports arenas the “cathedrals” of our day?
12. Can athletes be “nice guys” and still “finish first”?
13. Should we have posters of athletes in our bedrooms, basements or school hallways? Does the way a person lives make a difference as to how we look up to them?
14. What are some of the problems that arise when team games are played and how can we overcome those?
15. What is the goal of athletics? Is the answer to that question different for a believer or an unbeliever? What can be learned from winning and losing?
16. “Athletics builds character” must address the following questions: Is this a Christian statement? Can other schools accomplish this goal just as well as Christian
schools? What is character? By what standard will character be evaluated? Does the verb “build” accurately portray what actually takes place in athletic
competition? Should Christian schools perpetuate the “blank slate” idea implicit within the declaration?
17. Dedication
We, the coaches and administrators of this Christian school, dedicate ourselves to the following statements:
--to a disposition and attitude that is humble, fearing God (“Yes, Lord”)
--to a response to players, participants, fans, and referees that is guarded against malice, demonstrating grace and kindness (“Yes, Lord”)
--to commitment and sacrifice as we participate in this sport (“Yes, Lord”)
--to maintaining that all of what we do in school, church, family, and culture would receive our greatest efforts, pleasing God (“Yes, Lord”)
--to the furtherance of spiritual growth in our players and the salvation of those on our teams who may not be Christians (“Yes, Lord”)
--to the goal that, win or lose, Christ is glorified so that people are attracted to The Gospel (“Yes, Lord”)
We, the participants and athletes of this Christian school, dedicate ourselves to the following:
--our bodies as the temple of The Holy Spirit (“Yes, Lord”)
--our tongues speaking kindly to opponents and referees, befitting our testimony of Christ before all in the community (“Yes, Lord”)
--our minds seeking not to glorify ourselves, but our God (“Yes, Lord”)
We, the fans of this Christian school, dedicate ourselves to the following:
--our words would be uplifting to all athletes, referees, and guests (“Yes, Lord”)
--our cheers will be honoring to Christ, uplifting to our team, expressing a spirit of excitement, wrapped in humility (“Yes, Lord”)
--our reactions will gratefully accept victory and graciously accept defeat, recognizing that both provide lessons in God’s sovereign plan of life (“Yes, Lord”)
18. Resources Fellowship of Christian Athletes (FCA): http://www.fca.org/ (http://www.fca.org/); Sports Spectrum Magazine: http://www.sportsspectrum.com/ (http://www.sportsspectrum.com/);
Sport and Christianity: http://www.sportandchristianity.com/ (http://www.sportandchristianity.com/); The Reason for Sports: A Christian Fanifesto, Ted Kluck (Moody, 2009). Heart of an
Athlete: Daily Devotions for Peak Performance, FCA (Revell, 2006), Heart of a Competitor: Daily Devotions for a Winning Attitude, FCA (Revell, 2013).
People - Humans, Identity, Anthropology

To be created in the image of the personal, eternal, triune Creator means human identity includes God-given worth, value, and dignity. Resembling, being similar to God,
means humans mirror God’s attributes metaphysically including intellect, will, relationship, emotion, justice, goodness – in short, the wholeness of the human person (Gen
1.26-27, 2.15-25). Being distinctive persons, humans have intrinsic value having been made by the Creator (Ps 139:14-16) and cannot be simply equated to an animal
(Matt 10:28-31), a machine (Matt 16:26), or a consumer (Matt 6:20, 25; Luke 12:15). God’s image is maintained in the human person (Gen 1:26; 5:1) but is now distorted
through the sinful human imprint (Gen 5:3). Humanity is thoroughly permeated with evil from the intent of their thoughts (Jer 17:9-10) to the results of their actions (Titus
1:15-16). Any human study from a Christian point of view must accept the tension between the dignity and depravity of people.
1. In the ancient Near Eastern world, being made in “the image of God” (Gen 1:26, 27) carried great weight. For one to bear the image or likeness of the Divine would
mean to have God’s essence, nature, and characteristics.
2. There was no “one-for-one” correspondence: the image bearer was not God in flesh (Gen 2:7; Is 31:3; John 4:24). However, humankind, in this case, bore the
authority of Deity over the earth (Gen 1:28; Heb 2:8), yet were still under His created authority (Is 57:16; Zech 12:1; Rom 1:25; 1 Tim 6:15-16), dependent (Job 12:10),
and belonging to God (Matt 22:20-21).
3. Ancient kings, if considered a god on earth such as Egyptian pharaohs, were described as vice-regents of the god they served. In those cultures, humans were
thought to accomplish the deity’s work on earth (Gen 2:15-20; 9:1-3; Matt 6:10).
4. The Hebraic-Christian teaching on God’s image in humans can be summarized this way: people are a representation of God and God’s representative on earth
(Psalm 8:5-8).
5. “Inalienable” (that is something given from outside humanity, incapable of being taken away) human rights are predicated upon inherent human worth given by the
transcendent source of the personal Creator (see above). Personhood depends upon God giving life (Gen 2:7) and is not premised upon government edict, group
characteristics, or self-identity.
6. Exodus 20-25 and Deuteronomy 19-25 give multiple commands for protection of both people and their property. Oppression of the poor was a statement of belief
about “their Maker” (Prov 14:31). Defenseless ones (Deut 24-25; Jas 1:27) and even those outside the believing community (Ex 23:9; Lev 18:26; Deut 10:19; Mal 3:5;
Gal 3:29; 6:9-10) are the responsibility of caring, protecting believers.
7. To gossip or slander another was an egregious attack on God since the offended party bears His image (Jas 3:9). Protection of people is a central tenet for treatment
of humanity, no matter their station, race, gender, age, or nationality (cf. Rom 2:11; 1 Tim 5:21; Jas 3:17).
8. Because of the example set by God toward all people (Acts 10:34-35), believers should give fair treatment to all people (Lev 19:36; Deut 16:18; Prov 1:3; 2:9; 9:9;
17:26), granting a level place where no advantage is given (the Hebraic definition of fairness). This justice is stimulated by “fearing” God and having a personal
relationship with Him (2 Sam 23:3).
9. Christians believe their identity is in Christ (John 1:12; 1 Cor 6:17, 12:27, Gal 2:20).
10. The study of anthropology should begin with the study of God.

1. Knowing God has made everyone in His image, I will treat everyone as if I were in the presence of God.
2. My Christian thinking about people must be premised on generosity, fairness, & respect.
3. Prejudice against another because of external differences or internal beliefs is sin.
4. God says He declares human identity. Others may self-identify but the real question to answer is “What makes us human?”
5. I bear responsibility to protect others no matter who they are or what they believe.
6. I accept others even if I disagree with them about their views of themselves or others.

1. Questions Who am I? Is it possible from God’s point of view to “self-identify?” Should we consider that assisted suicide is “humane” or “human”? Do we view people
based on what they can do for us or who they are? Why do we use “labels” to identify people?
2. Origins Does it matter if I am created by God or a product of evolution? How does one’s view of origins impact how they think or think of others?
3. Definitions What is “gender”? What is “male” or “female”? Who describes words? Why do definitions matter?
4. “Useless eaters” During World War II the Nazis coined this phrase for mentally ill patients. Indeed, the first people to die in the Holocaust were German World War I
amputee veterans. [Robert Jay Lifton. 1988. Nazi Doctors: Medical Killing and the Psychology of Genocide. (Basic): 98.] (http://warpandwoof.org/uncategorized/using/#_ftn1) A naturalistic mindset
(“there is nothing outside of this world”) births an evolutionary point of view (“only the strong survive”). Then, a materialistic lifestyle (“matter is all that matters”) bends
toward utilitarian ethics: personhood depends on productivity. What has worth must have immediate benefit. How might we in any way represent this view of
personhood in our thoughts, words, or actions?
5. Education Views of life centered on usefulness have a deleterious impact on education. Neil Postman warns ”In consideration of the disintegrative power of
Technopoly, perhaps the most important contribution schools can make to the education of our youth is to give them sense of coherence in their studies, a sense of
purpose, meaning, an interconnectedness in what they learn. . . . [However] There is no set of ideas or attitudes that permeates all parts of the curriculum. . . . It does
not even put forward a clear vision of what constitutes an educated person, unless it is a person who possesses “skills.” In other words, a technocrat’s ideal is a
person with no commitment and no point of view but with plenty of marketable skills.” [ Neil Postman. 1992. Technopoly: The Surrender of Culture to Technology (Knopf): 185-86.]
(http://warpandwoof.org/uncategorized/using/#_ftn3) Does our education focus on “skills” or “meaning?” If we focus on one over the other what is the end result?
6. “Human Resources” Consumerism, offspring of materialism, is not the intention of creational law through human stewardship. Phrases such as “Human Resources,”
something to be used and used up, do not befit a Christian worldview. Business nomenclature, tactics, and ethos have made more inroads into the Church than we
would like to admit. Does performance, production, profit, and pragmatism drive the quest for “success?” Are we concerned for employees or the “bottom line”?
7. Applications Personhood teaches that favoritism should not be shown since all persons are image bearers. If people bear the mark of their Creator, helping others by
whatever ethical means necessary should be the concern of every Christian in:
1. the marketplace (Prov 16:11; Is 59:14),

2. the courtroom (Prov 17:15, 26; Amos 5:12),
3. leadership positions (Lev 19:15; Deut 1:17),
4. financial markets (Deut 16:18-20; 2 Chron 19:7; Prov 24:23; 28:21),
5. the workplace (Lev 19:13; Mal 3:5) and
6. the Church (Jas 2:1-13).
8. Jesus’ Genealogy Personhood matters in Jesus’ birth. People are specifically involved in God’s plan. Not only does Jesus save people through His life-death-
resurrection, but people in Jesus’ genealogy are used to fulfill Jesus’ incarnation. (See Family matters (http://warpandwoof.org/biblical-theological/family-matters-the-importance-of-jesus-
genealogy-part-2/))
9. Elementary Books Horton Hears a Who (“a person’s a person no matter how small”); Where the Sidewalk Ends (self-sacrifice); Frog and Toad Collection (friendship);
Click, Clack, Moo, Cows that Type (standing up for one’s rights); Winnie the Pooh (friendship).
10. Secondary Websites and Books
Personhood http://www.tkspublications.com/ (http://www.tkspublications.com/)
Center for Bioethics and Human Dignity https://cbhd.org/ (https://cbhd.org/)
The Human Person in Theology and Psychology: A Biblical Anthropology for the
Twenty-First Century, James R. Beck, Bruce Demarest (2005)
Being Human: The Nature of Spiritual Experience, Ranald Macaulay, Jerram Barrs
(1978)
11. Quotes Dr. Alveda C. King (Niece of Dr. Martin Luther King, Jr.) promoting Personhood:“'Personhood' is at the very heart of the 21st Century Civil Rights Movement.
My Uncle Martin once said that to deny a person is ‘to say that he has no right to existence.’... a person is a human being, entitled to life, liberty and the pursuit of
happiness. This right to personhood is a civil right. So, this book is an essential tool for these times."
People - Groups, Ethnicity, Sociology

In a fallen world, the best hope for community agreement is commitment to a clear code given from the personal, eternal, triune Creator, the Hebrew-Christian God of the
Bible. Living an ethical life in groups, from a Hebraic-Christian point of view, demands the following: (1) A righteous, revelatory standard founded in the Bible (Ps 119; 1
Thess 4:1-12), (2) a transformed spirit, affecting the being, the interiority of the believer (Ps 19:13-14; Rom 8:5-9), (3) Christian leaders who submit themselves to the
standard in word, attitude, and deed (2 Kgs 23:24-25; 1 Tim 3; Titus 1), (4) Christian leaders who prompt the Christian church toward the practice of Christian ethics (Ps
15; Heb 10:24; 13:1-7, 17), (5) Christians who practice Christian ethics in the society where they live (Deut 4:5-8; Titus 2:1-10); and (6) social ethics in society are
influenced by Christian social ethics (Jer 29:1-7; 1 Tim 1:8-11). The results of Christian sociology with Old Testament teaching should always produce: (1) equality of
commitment to all people being made in God’s image (Gen 1:26-27), (2) equitable rewards which benefit all people (Ps 107), (3) standards of justice applied to all (Is 58-
59), and (4) a sense that preparation for the next life depends on how this life is lived (Ps 73). Note: Most of the content for this strand is from “Social Ethics,” © by Mark
Eckel, in History of Christianity in the United States (Rowman & Littlefield, 2016) used with permission of the editor.
1. The practice of benevolence toward others is what it means to practice one’s Christian faith (Titus 3:1, 8, 14). Works of service to others originate first from God (John
15:5-6; Phil 1:11; Col 1:6). Christians then imitate God’s standard, taking care of their own (Acts 4:32-37).
2. There is no limitation on belief: all should be cared for (Gal 6:9-10).
3. There is no limitation on time: doing good can seem to be an unending task and must be encouraged (Gal 6:9; 2 Thess 3:13).
4. There is no limitation on effort: continued service is the expectation (John 9:4; 1 Cor 15:58; Gal 6:9; 2 Thess 3:13).
5. There is no limitation on result: doing good is not in vain (1 Co 4:5; 15:58; 2 Jn 8).
6. The Christian does not do good for their salvation but because of their salvation (Eph 2:8-10; 4:24; Col 1:10).
7. Doing good, however, can be misconstrued. Some substitute good works for salvation from sin that can only be given by God through His grace (Gal 1:15; 2:16; 3:11-
14). Some do good out of anticipation of earthly reward, whether through gain or glory (Acts 8:18-19; Phil 1:17-19).
8. Living an ethical life with others, like everything else in life, can fall prey to a disillusionment or disconnection from the original purpose for the believer: to glorify God in
all things (Ps 115:1; Col 3:23), acknowledging Him as the source of any competence (2 Cor 3:5; 4:5). Loving one’s neighbor because one loves God is the essence of
what it means to be a Christian (Gal 5:14; c.f. Lev 19:18; Matt 19:19; John 13:34).
9. Biblical sociology should promote human personhood, human rights, and human dignity. Human-centered social constructs, without a transcendent standard, give no
basis for a stand against marginalization, exploitation, oppression, or violence. Without the biblical understanding of human personhood and dignity as image-bearers
of God, society is free to degenerate into violence, oppression, and exploitation of the weak by the strong.
10. Justice and mercy are at the forefront of all Hebraic-Christian social interaction (Ex 23:2-3; Deut 24:17-18; Prov 21:3; Zech 7:9-10).

1. We should listen to viewpoints other than our own.
2. We should speak up for those who have no voice.
3. We should stand up with those who have nowhere to stand.
4. We should raise our prophetic voice for life, for liberty, for love.
5. We should construct our words with clarity, care, and compassion.

1. Questions How do we get along with people who don’t think like us? How do we form groups so that no one is left out? Does our theology drive our sociology or does
our sociology drive our theology? What are the reasons anyone gives for doing good? Why are some reasons for doing good better than others? When we use words
like “better” are we are suggesting a standard for how we should live?
2. Cross the street Visit, connect, and care. Do good, do good, do good in the community. Be sure of research and resources before speaking and acting. Celebrate
differences that make communities whole. Hear what people are saying and what they are not saying. When we meet others who disagree, learn the backgrounds and
backstories of their thinking. Encourage students to create, start, and finish social care projects with these ideals in mind.
3. Love I have talked with so many students, groups, and Christian leaders who have asked “What should we do now? How should we live in a polarized nation? To
whom should we listen?” My response is always, always the same: “Love your neighbor, love the stranger, as you love yourself” (Leviticus 19:18, 34).
4. Poetry: Neighbors and Friends “A Thanksgiving for Habitat” connected Auden’s physical home with personal friends. Each room, each event, each remembrance is
directly linked to anticipation of renewing human bonds. An example stanza:
Easy at first, the language of friendship
Is, as we soon discover,
Very difficult to speak well, a tongue
With no cognates, no resemblance
To the galimatias [gibberish] of nursery and bedroom,
Court rhyme or shepherd’s prose,
And, unless often spoken, soon goes rusty
Distance and duties divide us,
But absence will not seem an evil
If it make our re-meeting
A real occasion. Come when you can:
Your room will be ready.
[W.H. Auden. 1972, 2007. W. H. Auden: Selected Poems. “IX For Friends Only (For John and Teckla Clark)” in Auden’s multi-part poem “Thanksgiving for a
Habitat” (Reprint, Vintage, Random House): 280]
5. African and African-American Heritage Elementary students should read books such as The Snowy Day, Ezra Jack Keats; You Can Do It!, Tony Dungy; Mufaro’s
Beautiful Daughters, John Steptoe; Her Stories: African American Folktales, Fairy Tales, and True Tales, Virginia Hamilton; Lola at the Library, Anna McQuinn.
6. Research Explore the lives of political prisoners: Alexander Solzhenitsyn, Natan Sharansky, Nelson Mandela, Martin Luther King Jr.
7. Christians in the Roman Empire, Part One Since Christianity’s inception, caring for others has been associated with Jesus’ followers. Rodney Stark in his The Triumph
of Christianity documents sources showing “Christianity provided an island of mercy and security” for cities in the Roman empire. During the Roman Empire some
rulers tried to get their pagan priests to compete with Christian charities. Pagan priests in Rome offered no help to people in need because they had no ethical reason
to do good. Christian organizations do good because they have ethical reason: an others-centered lifeview. See Rodney Stark’s historical-sociological research in
Cities of God.
8. Christians in the Roman Empire, Part Two Rodney Stark’s The Rise of Christianity shows the historic impact of Christian social ethics on the Roman culture. Before
his own conversion to the gospel, Stark researched how the believing community in Rome impacted the city. The practice of ministering physical care through
epidemics made the gospel of Jesus attractive. In books that followed, Stark showed how Christian thinking-being-living had a direct impact on social good. The
earliest Christian apologists—Justin Martyr, Tertullian, Ignatius of Antioch—defended Christians to Roman persecutors with this dictum: Christians provided Rome with
the best citizens, because Christians contributed to the social good of the empire.
9. Missions Robert Woodberry’s research is a decade-long work which investigated the impact of “conversionary Protestant” 19th century missionaries with the people to
whom the gospel message was delivered. Cultural transformation–the health of neighborhoods, cities, nations–begins with a change of heart through faith in Jesus as
Savior from sin. [Andrea Palpant Dilley, “The World the Missionaries Made,” Christianity Today, Jan/Feb, 2014, 34-41.]
10. To End All Wars Prior to World War II, his three-year confinement in a prisoner of war camp, and Christ’s salvation, the author Ernest Gordon believed,
“The rapid progress being made in [the sciences] indicated that man could take care of himself and unravel his own dilemma without help from a divine
power, no matter how benign. Of such was the real world in which man had been placed by the evolutionary process, as the one creature conscious of what
was going on. As he floated down the stream of history, he could know that the current would ultimately land him in Utopia. Many brave worlds were being
projected in those days, and mine was one of them.”
After salvation, Gordon wrote, ““Our regeneration, sparked by conspicuous acts of self-sacrifice, had begun . . . It was dawning on us all—officers and other
ranks alike—that the law of the jungle is not the law for man. We had seen for ourselves how quickly it could strip most of us of our humanity and reduce
us to levels lower than the beasts. We were seeing for ourselves the sharp contrast between the forces that made for life and those that made for death . . .
Through our readings and discussions we gradually came to know Jesus. He was one of us. He would understand our problems, because they were
the kind of problems he had faced himself.”
11. Books Others do good out of a sincere faith but do not realize its negative impact on the populace served. Books such as When Helping Hurts warn that material
needs cannot be separated from immaterial beliefs. The Spiritual Danger of Doing Good petitions believers that their good works may be susceptible to imperceptible
motivations and unintended consequences.
People - Feelings, Emotions, Psychology

Scripture is full of feelings. Stories communicate human response to difficult situations. Poetry uses imagery to communicate human feelings in words. Loneliness,
depression, anger, joy, fear, and wonder pepper the Bible. God’s Word is honest to who we are, that we are made of dust, struggling with our sinfulness, incomplete
without a God-centered view of self. Sin has displaced our original relationship with God. We are not disconnected: we are disobedient. Humans are not a sum of their
parts. We are whole creatures. We are crisscrossed with every aspect of our personhood: intellect – emotion – character – psyche – physiology. Our make-up, how we
understand ourselves, is not driven by one aspect but is a combination of all of us. The Bible is honest about who we are; we should be open, honest, transparent before
others about the struggles and joys all humans face. “Psychology” is a modern term that seeks to understand the human person. Psychology, properly understood from a
Hebraic-Christian perspective, can be helpful to diagnose, explain, suggest treatments, and point toward life fulfillment as a Christian.
1. We are made as whole people. Compartmentalizing ourselves into pieces and parts (intellect, emotion, will, body, spirit, etc.) destroys the unique totality of the
individual. Persons are complex. Reading the Psalms, we find struggles with obedience (Psalm 1), rebellion (Psalm 2), sleeplessness (Psalm 3), distress (Psalm 4),
expectation (Psalm 5), repentance (Psalm 6), etc. The Psalms are also full of joy, reliance, trust, love, gratitude, etc. (e.g. Psalm 16)
2. Bearing God’s image, humans reflect all God’s characteristics. God is a God of justice, anger, and wrath just as much as He is the epitome of love, grace, and mercy.
While we bear the image of God, we do so imperfectly in our fallen state. When we talk about being made in God’s image having worth, value, and dignity, we should
remember that we also desire to see justice done as much as we should be merciful to others. Places like Isaiah 58-59 and Romans 12.9-21 help us to see our
present responsibilities and limitations.
3. The origin of human problems began in the Garden of Eden. Blaming God for whatever awfulness we find in the world (fear, pain, suffering) is both improper and an
unhelpful response to life’s difficulties. [See Job’s dual response to God when confronted with the fact that “Why did this happen to me?” is not the proper response to
suffering – Job 40.1-6, 42.1-6.]
4. Our environment – biology – psychology may accentuate our behavior but it is not the root cause of it” (Mark 7.21-23).
5. While God’s image is maintained in the human person (Gen 1:26; 5:1) it is now distorted through the sinful human imprint (Gen 5:3). Humanity is now thoroughly
permeated with evil from the intent of their thoughts (Jer 17:9-10) to the results of their actions (Titus 1:15-16).
6. The conscience, still the standard of human judgment for those without special revelation (Rom 2:14-15), is warped, darkened, and hardened by sin (Eph 4:17-19).
Thinking is so futile that anything “spiritual” cannot be fathomed apart from restoration by the Spirit (1 Co 2:14).
7. In so far as future salvation is concerned, people are blind (2 Cor 4:4), lifeless (Rom 6:23; Eph 2:1), and helpless (John 6:44; 8:31-36; Eph 2:3). Humanity cannot save
itself (cf. John 3:18; Acts 4:12).
8. People are born with the seeds of sin planted deep within the soil of their person (cf. Gen 5:3; Ps 51:5; 58:3; Rom 5:12). There is no way that human beings can do
anything to gain God’s acceptance (Rom 3:19-20). As it relates to eternal life, the “good” that people do is considered as putrid trash (cf. Isa 64:6; Phil 3:7-9).
9. True change, lasting change, eternal change has a Source outside us that changes us inside (Ephesians 2.1-10).
10. The only true change against the effects of privilege, negative home situations, or psychological dispositions is the saving grace of Jesus. The gospel changes our
“hearts” then motivates us to “do good” (Titus 2:11-14 leads right into Titus 3:1, 8, 14).
11. Jesus changes Christians (1 Co 1:30) through the work of the Holy Spirit at regeneration (Titus 3:5). While sanctification begins at one’s conversion the process is life
long (2 Co 3:18) and completed “at His coming” (1 Co 15:23; Phil 3:21). So sanctification is said to be progressive, meaning a continuous, ongoing progression of
being conformed to the image of God’s Son (Rom 8:29). God is at work in the lives of believers (Phil 2:13) to wholly sanctify Christians (1 Thess 5:23). He equips (Heb
13:20-21) through the Spirit who indwells saved people (2 Thess 2:13; 1 Pet 1:2) who are said to “walk in the Spirit” (Gal 5:16-18). The internal development of
conformity to Christ looks forward (Phil 3:13-14) affecting thought process (Col 1:10), emotions (1 John 2:15), will (Phil 2:12), body (2 Cor 7:1) and spirit (1 Cor 7:34).
12. Rehearsing Mary’s joy, the Greek term in Luke 1 suggests such excessive gladness that words are linked with actions. Dancing, shouting, and leaping for joy are
linked with the joy of salvation (Is 61:10; 65:19; 66:14; Acts 2:26). Joy is caused by our hope in Christ (1 Thess 2:19). Exultation marks response to Scripture (Ps
119:162). Joy-soaked salvation brings a cheerful response in serving and giving (Rom 12:8; 2 Cor 9:7). The community joins the individual to rejoice over honor
bestowed (1 Cor 12:26). The Hebrews used a word meaning “circle in around” indicating human exuberance over creation, a wedding, or a father delighting in his son
(Ps 118:24; Ps 45:15; Prov 23:25).
13. While some would contend that true freedom is removal of restraint, Scripture is clear that sin enslaves (Prov 5:22; Romans 6:6, 14, 16, 19-21). Self-gratification is the
central compulsion of humanity (Eph 2:3). Natural aversion to responsibility avoids culpability at every turn (Gen 3:9-13). Each person sins as if they themselves were
Adam (Rom 5:12). Nothing is hidden from God: even our thoughts are known (Ps 139:24-25; Heb 4:12-13). It is not only the act of rebellion for which all are
accountable, it is the desire that spawns the deed which is also under judgment (Matt 5:21-22, 27-28). [Some of above from http://warpandwoof.org/corruption/
(http://warpandwoof.org/corruption/) http://warpandwoof.org/sanctification/ (http://warpandwoof.org/sanctification/) ]

1. Teaching methods should be varied as to engage various human features.
2. I do not need to blame the victim. Asking, “What did you do?” solves nothing.
3. I need to allow people to vent their rage and vocalize their anguish and despair.
4. I should never “walk on by” when I see little ones in lamentation (Lam 1:12).
5. I should let little ones question both the length and severity of their suffering (Lam 1:18, 4:9).

1. NO Read the story of my conversation with a college student about her psychology class where the word “No” is the central character: http://warpandwoof.org/2017/04/04/no/
(http://warpandwoof.org/2017/04/04/no/)
2. Pictorial Overview See my cultural-versus-Christian viewpoint concerning sin, salvation, and service here showing a biblical response to psychological assumptions:
christian-versus-cultural-views-of-sin-salv-serv (http://warpandwoof.org/wp-content/uploads/2016/10/Christian-versus-Cultural-Views-of-Sin-Salv-Serv-3.pdf)
3. Agree or Disagree “Certain outward forces or institutions perpetuate, promote, and propel the indifference of the human heart.”
4. Finger Pointing Something I say to my students all the time: “The problem is not out there (I point to things around me) but in here (I point to my chest).”
5. Questions Do you think bias should be the basis for acceptance into any assembly? Do you think discrimination should be the source for competition? Do you think
that prejudice is a good way to view people groups? Do you think bigotry is an acceptable attitude toward an ethnicity other than your own? Why or why not? Explain.
6. Saving Money Respond to the following quote: “It's no accident that the psychology of entire generations is shaped by the milieu in which they grew up; economic
research tells us that our lifelong behaviors are determined in large part by the seismic events—good or bad—of our youth.” http://www.newsweek.com/recession-
generation-will-spend-less-life-70937
7. Psychology, Physiology Dr. Melissa Wanzer at Canisius College would approve. Professor Wanzer teaches a communication course that always fills to capacity
entitled “Constructive Uses of Humor”. One study engaged by the class involves Southwest Airlines’ strategic effort to integrate humor into the workplace. Medical
personnel deal with death and disease every day. With the serious nature of hospitals in mind, Dr. Michael Miller from University of Maryland reported that in some
people, provoking laughter did as much good for the arteries as aerobic exercise. Dr. Lee Berk from Loma Linda School of Public Health discovered that laughter
strengthens the immune system. After a bout of laughter, blood pressure drops to a lower, healthier level than when the laughter began. Dr. William Fry, of Stanford
University, found that “twenty seconds of guffawing gives the heart the same workout as three minutes of hard rowing.”
http://www.sciencedaily.com/releases/2008/01/080124200913.htm (http://www.sciencedaily.com/releases/2008/01/080124200913.htm) , http://www.psychologytoday.com/articles/200504/laughter-the-best-
medicine (http://www.psychologytoday.com/articles/200504/laughter-the-best-medicine)
8. None of These Diseases The book by that title helps us to see that God’s interest for His people in Leviticus is confirmed again and again in modern research. Dietary
laws were given for protection. See both editions: 1963 and 2000.
9. Movies The following movies contain important psychological themes and should be viewed by the teacher before any film clips are shown. You can find references to
these and other movies on my website or in my book When the Lights Go Down: Movie Review as Christian Practice. An Unfinished Life (loss, abuse, suffering,
trauma), Peacock (identity), or Henry Poole is Here (depression, hope).
10. Lament Crying out to God is important. Scripture gives believers one whole genre to give emotional release. Read my four part series on “lament.”
http://warpandwoof.org/2012/03/06/blindsided-the-lament-of-job-3-part-1/ (http://warpandwoof.org/2012/03/06/blindsided-the-lament-of-job-3-part-1/)
People - Manners, Goodness, Axiology (Ethics)

Gratitude: to be thankful is to acknowledge someone outside of oneself. Manners originate here. Our “thank you” acknowledges another. What we need is confession, the
essence of the word for “thankfulness” in Hebrew. We tend to think of going to confession to ask forgiveness for sin or giving a confession of guilt before a court of law.
But the Old Testament term emphasizes a declaration of God’s greatness. Exaltation, praise, or glorification, remembering God and His works, is a confession (Ps 89:5;
Psalms 105, 106, 145). Our confession is to be made among the nations and in large assemblies of people, with song (2 Sam 22:50; Ps 35:18; 28:7; 109:30).
Confessional praise is to be wholehearted with a right mind continually (Ps 86:12; 119:7; 30:12). Indeed Jesus came from Judah’s line, whose name means “to confess.”
The only basis for ethics (what one should or ought to do) is the eternal. If there is no afterlife, no accounting for what we have done in this life, then why not do whatever
we would like now? Psalm 73 is an excellent example of this sentiment from a believer. Asaph, a priest, said “his foot had almost slipped,” that is, he’s almost given up his
belief. He saw the wealthy and powerful get away with murder. Then note verses 15-17 and the word “until.” When we understand that what we do in this life will be
judged in the next, it gives us pause. So there must be an eternal God to whom we must give an account.
1. Loving God begins by belief in Jesus as the Son of God who has saved us from our sin (1 John 3:23-24). We know the difference in another person’s life by their
obedience to God’s commands (1 John 2:3-6), because of their love for God (John 14:21; 15:10), and through showing love and justice toward others (Luke 11:42).
2. There is a standard of goodness (Titus 1:8) which can be taught (2:3), modeled (2:7), and practiced (2:14; 3:1, 8, 14)—something of praiseworthy quality or measured
with excellent results.
3. Since Jesus alone is righteous, only the Christian worldview can claim a supernatural regeneration dependent on Him (Acts 4:12). The Spirit equips us for every good
work (Heb 13:20-21), encouraged by community (10:24-25).
4. Gratitude signals acknowledgement that I am responsible to someone else. Christians practice thanks through prayer (Psalm 75:1) in all things (Ephesians 5:20). See
also Acts 2:42-47; 4:32-36; 2 Thessalonians 2:15-17.
5. 2 John 5 references “These written commands which we have had since the beginning.” This is linked to Old Testament instruction (Leviticus 19:18) which have come
to us “through the prophetic writings by the command of the eternal God, so that all nations might believe and obey him” (Romans 16:26). New Testament books such
as 2 and 3 John identify the need to compare Truth with falsehood: a standard for ethics.
6. The imitators (http://warpandwoof.org/biblical-theological/imitation/) were imitated, leaving an “example” for others to follow (1 Thess 1:6). The Greek word is “type” which originally
meant a mark that left a blow or a design stamped on a coin, leaving a pattern—something to be copied and followed (Titus 2:7; 1 Pet 5:3).

1. We should focus on Jesus’ prayer for “oneness” instead of political, ethnic, and gender differences (John 17: 11, 21, 22).
2. We should be more concerned about our Christian character development over institutions, parties, and movements.
3. We should quote the Word more than the words of personages, celebrities, and politicians.
4. We should align ourselves with dictates for the Church rather than our tribes, factions, and voting blocs.

1. “Please” and “Thank you” Why are saying these words so important? What do these words say about the person who says them? What are “manners”? If we have
“good manners” what does that say about us? If we have “good manners” does that make us a “good person”? Explain.
2. White Board Write two words on the board, the first over the second: ETHICS, ETERNAL. All ethics needs not only a transcendent (outside, separate) source, but one
which has standing from the beginning, through all time. Eternal ethics (justice, compassion) cannot be time-conditioned.
3. Androcles and the Lion A young Roman slave named Androcles sought escape in the wilderness from his unhappy life. Finding respite in a cave, he found himself
face to face with a lion. The beast was anxious only for the removal of a thorn from his paw. Upon its extraction by Androcles, the lion submitted to the man, caring for
him. After being captured as a runaway some time later, Androcles was sentenced to death-by-mauling within the coliseum. However, the lion let loose upon Androcles
was one and the same who had benefited from the slave’s earlier kindness. Instead of attacking the defenseless man, the lion lay at his feet, whereupon both were
released by an astounded Roman governor. [James Baldwin’s retelling found in William Bennett’s The Book of Virtues (Simon and Schuster, 1993): 118-19.]
4. Thanksgiving See one of my essays on the holiday: http://warpandwoof.org/2008/11/24/we-pilgrims/ (http://warpandwoof.org/2008/11/24/we-pilgrims/)
5. Comedy “It’s wasted on a generation of spoiled idiots.” Comedian Louis C K believes this is the response of many who live in an amazing world. “New York to L.A.
takes 5 hours. It used to take 30 years. By the time you got to California you were with a whole new group of people.” Complaints about air travel? “You hear people
say (in a whiny voice), ‘I had to wait 20 minutes to board the plane.’ Oh, really? You’re sitting in a chair in the sky! You are flying through the air!” Is your cell phone
too slow? “It’s going to space! Can you give it a second?!” https://www.youtube.com/watch?v=q8LaT5Iiwo4 (https://www.youtube.com/watch?v=q8LaT5Iiwo4)
6. React Respond to the following statements: (1) There are no moral vacuums. (2) Justice is impossible if it’s left up to just us. (3) Gratitude is the basis for ethics. (4)
Everyone bows the knee to something. (5) Choice brings responsibility and consequence.
7. Story It was 10 p.m., two hours before bass season opened. A young boy and his dad were practice-casting in anticipation of the next day. The lure flashed in the full
moon light as the child learned under his father’s tutelage. Without warning, the next cast hooked a fish. Reeling it in, two generations gazed on a beautiful bass, the
largest either had ever seen. “Can we keep it Dad?” came the plaintiff cry. The father lit a match and noted the time on his wristwatch. “No son. The season begins
tomorrow.” The boy glanced around the lake. They were alone. “But, Dad! No one will know! The season begins in two hours! Please, can we keep it?!” The
father’s insistence was resolute. Lowering the big bass into the lake the two watched as the animal swam away. Neither saw a fish that size ever again. But the boy
now sees that same fish every time he is asked to cut corners, fudge numbers, or submit half-truths in his job as an architect. [From Reader’s Digest]
8. S.P.U.D. Test For years I have given simple parameters for asking what dictates we should follow in life to promote good for others. Questions for all of life, from any
level, with all people, in any culture, at any time. http://warpandwoof.org/biblical-theological/the-s-p-u-d-test/ (http://warpandwoof.org/biblical-theological/the-s-p-u-d-test/)
9. Quote Respond to the last line of George Eliot’s Middlemarch: “The growing good of the world is partly dependent on un-historic [unrecorded] acts; and that things are
not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.”
10. Movie Clip Secondhand Lions is a humorous story about a young boy, Joel Osmet. One summer, Joel is left on the porch of his eccentric great-uncles (played by
Michael Caine and Robert Duvall) by his irresponsible mother. The uncles are hermit types who don’t like being around people. Osmet’s character reinvigorates their
lives and they bring fascinating fantasy to his. After listening to the uncle’s exploits in the foreign legion, the moral of the story comes from Robert Duvall’s character
who explains the Romantic exaggeration, “It don’t matter if it’s true or not. Sometimes, you just gotta’ believe in some things like courage and honor ‘cause that’s what
it’s all about.” The questions left to answer are: Whose ethics will we follow and why? [The scene opens with Osmet’s character covering his uncle with a blanket from
behind as he stands by the pond, day-dreaming. Osmet asks the question, “These stories about Africa are true, aren’t they?” End the scene with Osmet announcing,
“That was a good speech!”]
11. Going Along with the Crowd New York Times article asks why supporters of a football team continue to follow the team even after it has been found out that the team
has cheated. “[A team] and their supporters are not unlike any other group and its followers. . . . It’s not about the true facts, or about how honest you believe a group
is, or what the group’s past behavior is,” he said. “Just being a part of a group, any group, is enough to excuse moral transgressions because in some way, you’re
benefiting from it. Your moral compass shifts.” https://www.nytimes.com/2017/02/05/sports/football/new-england-patriots-super-bowl-cheating.html?_r=0
(https://www.nytimes.com/2017/02/05/sports/football/new-england-patriots-super-bowl-cheating.html?_r=0)
12. Use, Using, Users Have students reflect on this question as it relates to school work: “When am I going to use this?!” Question with them the philosophy of
Pragmatism—a desire for something that “works” or has specific, immediate usefulness. Discuss why “Why?” is the most important question in any discussion.
Expand the discussion to materialism, naturalism, and utilitarianism. Discuss the implications of Proverbs 20:15 or 30:7-9.
13. Quote React to this quote by John Adams: “The virtues and powers to which men may be trained, by early education and constant discipline, are truly sublime and
astonishing . . . to elevate the minds of our children and exalt their courage; to accelerate and animate their industry and activity; to excite in them an habitual
contempt of meanness, abhorrence of injustice and inhumanity, and an ambition to excel in every capacity, faculty, and virtue. If we suffer their minds to grovel and
creep in infancy, they will grovel all their lives. [John Adams in a letter to Abigail Adams, 29 October 1775 from The Letters of John and Abigail Adams (Penquin): 117-
18.]
14. Biography What books about famous peoples’ lives can be employed to foster manners or set an example toward doing what is right? React to this quote: “Moral
biography has two purposes: to explain its subject, and to shape the minds and hearts of those who read it . . . by showing how a great man navigated politics and a
life as a public figure . . . Plutarch’s lives of the Noble Grecians and Romans was very popular with eighteenth-century Americans; they knew something about the
power of example that we have forgotten.” [Richard Brookhiser. 1996. Founding Father: Rediscovering George Washington. (Free Press).]
15. Search Why should I do anything “good” after I’m saved? I’m going to heaven anyway. Have students form answers based on the following texts: 2 Corinthians 5:17;
Romans 6:1, 2; Philippians 2:12-14; Acts 5:1-11; 9:31; 1 John 3:1-3; Ephesians 2:10; 1 Peter 2:11-12; 3:13-17; Hebrews 10.26-31, 12:4-8; Matthew 25:31-46; 2
Corinthians 13:5.
16. Example How does a person set a good example for others to follow, that is true, good, and beautiful?
After five Dallas police officers were murdered, President George W. Bush gave a speech at the memorial service, July 12th, 2016. Consider some of his words:
"Too often, we judge other groups by their worst examples – while judging ourselves by our best intentions. And this has strained our bonds of understanding and
common purpose. But Americans, I think, have a great advantage. To renew our unity, we only need to remember our values. We have never been held together by
blood or background. We are bound by things of the spirit – by shared commitments to common ideals."
Places - Creation, Land, “Environment”

Connection to people and place has its origins in Genesis. God uses wordplay in Genesis 1-3 to suggest the importance of the connection between adam (man) and
adamah (ground). We are tied directly to the ground. God created ground (Gen 1:10), establishing the physical basis upon which creatures would live life on the ground
(1:25). The ground belonged to God that He sustained with water (2:3-6). Man was brought from the ground to work the ground (2:5). The ground would then produce
food for human sustenance and pleasure (2:9).
1. After sin, maintenance of the ground (Gen 2:15) brought with it hardship (3:17) and relocation for production (3:23). Before sin, man brought fruit up from the ground
(2:5, 9). After sin, man would go down to the ground (3:19). However, the ground was cursed, man was not (3:17).
2. Crops from the ground were to be given as a physical display of thanks to The One who gave it (Gen 4:2-3). While its productivity was withheld as a punishment for
the criminal (4:11-12, 14), the ground even allowed shed blood to bear witness of crime (4:10-11).
3. The curse of the ground by God was not left without its comfort or “rest” brought by Noah whose name means just that—“rest” (Gen 5:29).
4. The destruction of the ground (Gen 7:23) would not be done again (8:21). Even Noah is called “a man of the ground” (9:20). And from this lineage would come Abram
through whom “all peoples of the ground would be blessed” (12:3).
5. We were displaced from our place in the Garden of Eden. What was lost, however, will be regained, the ground retained (Gen 28:14-15; 1 Kg 8:34, 40; 13:34; 14:15; 2
Kg 21:8; 25:21; Neh 10:37).
6. Not only will believers be fully restored to their original state as “Adam,” but the ground (“adamah”) too will be returned as “the garden of Eden” (Ezek 36:24-30, 35; Jer
31:33-34; 2 Cor 5:17; Heb 8:8-12).
7. “Environmental” concerns are nothing new. The Israelites entered a land “flowing with milk and honey” (Ex 13:5; 33:3; Lev 2:24; Num 14:8; Josh 5:6). Canaan was
called a “good land” (Deut 6:18; Josh 23:13), a land cared for by God (Deut 11:12), even a “very, very good land” (Num 14:7). Deuteronomy 8:7-9 cites a cornucopia of
products: fountains, springs, wheat, barley, olive trees, and vines.
8. Environment means a web of interconnectedness. Biblically this is a troublesome word since humans are not “one with the earth” where all things are simply seen as
one giant ecosystem. People are vice-regents of (co-rulers with) God, responsible to cultivate and conserve the earth (Gen 2:5, 15). “Creation” is a better term for
which Christians should reference the Creator’s world (1 Tim 6.17).
9. By the end of the Old Testament, however, the picture changes. What was once considered the wealth of a nation is described as barren, depleted, and defiled (Jer
2:7): deforestation caused by war (Jud 9:46-49; 2 Kg 3:19, 25; Jer 6:6), overgrazing (Jud 6:5), even idol worship (Jer 10:3). Laws regarding agriculture (Lev 25),
horticulture (Lev 19:10, 23-25), and forestry (Deut 20:19-20) were ignored.
10. While some would want to rush to judgment against industry and business, Scripture indicates that so-called “environmental” problems began as a disintegration of
the relation between Israel and God (Jer 9:12-13; Mic 7:13). God chastised His people using weather that caused crop failure and drought (Ps 78:47-48; Jer 14:3-6;
Amos 4:7-8). The decay of God-centered earth-keeping set the stage for misuse and abuse of the creation through a human-centered view of the earth.

1. I must be physically present, in proximity, together with, fellowshipping among others who share with me the responsibility of creation care.
2. I must be wary of cultural words that reframe biblical truth which may shift my focus from God’s intention to human invention.
3. My view of the future things God will do, does not relieve me of my responsibility to care for creation now.
4. I should be mindful that my attitude toward the physical world is born of how my mindset has been developed.

1. Online See the Cornwall Alliance (http://cornwallalliance.org/). “For the stewardship of creation” subtitle speaks for itself.
2. Book A tremendous resource for Christian interaction with “environmental” science is Caring for Creation in your own Backyard: Over 100 Things Christian Families
Can Do to Help the Earth by Loren and Mary Ruth Wilkinson (Ann Arbor: Servant, 1992).
3. Quote The Christian thinker Sertillanges spoke in 1920 about 21st century issues.
“Avoid, even with these, the excessive familiarity which drags one down and away from one’s purpose; do not run after news that occupies the mind to no purpose; do
not busy yourself with the sayings and doings of the world, that is with such as have no moral or intellectual bearing; avoid useless comings and goings which waste
hours and fill the mind with wandering thoughts.” A. G. Sertillanges, The Intellectual Life: Its Spirit, Conditions, Methods. Translated from the French by Mary
Ryan. Forward by James V. Schall. Reprint, Catholic University of America Press, 1998, p. 47.
4. Moving Mobile moderns may not establish roots in communities. The Indianapolis Star reported, “While promotions or new, better-paying jobs typically mean new
wealth, the increasingly rootless habits of Americans has come at a price, leading to declining participation in neighborhood organizations and local politics and frayed
connections to the community at large. ‘The overall impetus in society is towards mobility, of searching for prosperity,’ said Scott Russell Sanders, author of the
book Staying Put: Making a Home in a Restless World. ‘(But) we are so enamored of mobility that we don’t recognize what is being lost in the process.’” [“Career-
Driven Moves Fray Families’ Sense of Place,” Indianapolis Star 30 October 2005.]
5. Space Michael Pollan in his book A Place of My Own declares that ground is “sacred,” that each of us looks for a “privileged place” which is “invested with meaning.”
[Michael Pollan, A Place of My Own: The Education of an Amateur Builder. Random House, 1997, pp. 51, 41, 39.] Discuss whether or not such a viewpoint is biblical.
6. Multiple choice quiz:
A first grader will usually take better care of something (a) she was given by her parents (b) that belongs to someone else (c) she purchased with her own
money.
Who generally takes better care of land? (a) environmentalists (b) government agencies (c) the land owner.
Stability in this life is perhaps best anchored to (a) money (b) power (c) community.
Depending on one’s views of human nature, each of us might answer a certain way. I would argue for the last answer in each question. I believe the closer one’s ties
to place, the more one will contend and care for physical property.
7. Movies such as Places in the Heart, The River, Fried Green Tomatoes, or The Field offer visual examples of people who care deeply enough for place, that they will
invest their lives in it.
8. Rootedness George Eliot examines the theme in her book Daniel Deronda. In an oft-quoted line she presses the issue of identity and place:
"A human life, I think, should be well rooted in some spot of a native land, where it may get the love of tender kinship for the face of earth, for the labours men go forth
to, for the sounds and accents that haunt it, for whatever will give that early home a familiar unmistakable difference amidst the future widening of knowledge: a spot
where the definiteness of early memories may be inwrought with affection, and kindly acquaintance with all neighbours, even to the dogs and donkeys, may spread
not by sentimental effort and reflection, but as a sweet habit of the blood . . . The best introduction to astronomy is to think of the nightly heavens as a little lot of stars
belonging to one’s own homestead." [George Eliot. 1876, 1984. Daniel Deronda. Harmondsworth, p. 50.]
9. Elementary Books Gregor Mendel: The Friar Who Grew Peas (Bardoe, Smith); Bugs Big and Small, God Made Them All (Zinke); The Creation Story for Children
(Haidle).
Places - Rootedness, Property, Heritage

“Sacred places” began with “the heavens and the earth” (Gen 1:1). Yahweh gave land to Israel (Genesis 12:1-3), “a land flowing with milk and honey” (Num 13:27), where
boundary stones would secure “a place of my own” for Israelites (Deut 19:14; 27:1). In an early response to care of creation, Heaven’s injunction included, “Are the trees
of the field people that you should besiege them?” (Deut 20:19). One of Judah’s great kings Uzziah was said to have “loved the soil” (2 Chron 26:10). When God’s original
intention is restored, ”Every man will sit under his own fig tree” (Micah 4:4) culminating in “the New Heavens and Earth” (Rev 21:1).
1. Following God’s commands for earth-keeping provided nourishment for all. “Give careful attention to your herds” (Prov 27:23, 27). Even during Babylonian captivity the
Triune God commanded: “plant gardens and eat what they produce” (Jer 29:5), building prosperity for individual and nation alike (Jer 29:7).
2. Obedience to God and fruitfulness of the land were intricately tied together (Lev 20:24; Deut 11:17). The new earth will yield its plenty when people are changed
toward their Maker (Ezek 36:25-30).
3. Prosperity produces the possibility of private property development (1 Kings 4:25; 1 Chron 27:25-31). Love of the soil spurred Uzziah’s land development, providing
work for people and cultivation of the land (2 Chron 26:10).
4. Ownership provides for a flourishing economy (Jer 39:10; 40:10; 41:8). However the person who worships production over the Possessor is called a “fool” because
their view of this life was not governed by the next life (Luke 12:6-21). Indeed, the coming kingdom on earth is marked by “every man sitting under his own fig tree,” a
sign of prosperity (Micah 4:4).
5. The earth belongs to God (Deut 10:14). Only God, then, can give land as a permanent possession (1 Kings 8:36). The earth was given to humanity for cultivation and
enjoyment (Ps 115:16). Property given to another is passed on to succeeding generations, as an inheritance that is never to be forfeited for any reason (Lev 25:23, 28;
Num 26:52-56; 1 Kings 21:3-4). What is passed on as an inheritance is based on an ancient, permanent right, or a person’s heritage.
6. Land was promised to God’s people (Gen 12:1-3) from the beginning as an inalienable right (Ex 32:13)—it could not be taken away. Land was given to Israel (Ex
15:17; Deut 4:21) and an allotment of territory to tribes followed (Num 33:54). Marking plots of land by measuring lines (Josh 17:5; Micah 2:5) or boundaries that must
not be moved (Deut 19:14; 27:17; Prov 23:10) was key to one’s inheritance.
7. Punishment for disobedience could result in the loss of land (Deut 4:1; 16:20), restored through repentance (Ezek 36:8-15; 37:21-28). God’s eternal promise includes
inheriting the land forever (Isa 60:21), enjoying perfection that was God’s original intention at creation (Gen 1:28; 2:5, 15; Deut 30:1-6).
8. Biblical principles drawn from this overview of heritage include: (1) all possessions are given by God; (2) possessions are not a result of reward but given freely by
God; (3) property rights were a way of people attaining wealth, providing for family, and were protected by law; (4) there is an eternal nature to one’s inheritance—it
cannot be taken away; (5) responsibility for protection lay with the human as caretaker of the heritage.
9. Note that the ideas of heritage in the following verses also included (1) God’s people as God’s heritage (Deut 4:20; 32:9); (2) God’s law was given as a heritage for
God’s people (Deut 33:4; Ps 119:11); (3) an allotment of land rights is used as a metaphor of the Psalmist’s life being “pleasant” and “beautiful” because he walks with
the Lord (Ps 16:5-6); (4) The Lord Himself is the Psalmist’s “portion” or heritage (Ps 119:57; 142:5); (5) children are also considered a heritage contributing to the
history of a family (Ps 127:3).
10. Some believe that God promises “health and wealth” as an immediate reward for believing or acting on the gospel. It should be remembered that the Old Testament
took place with a people dedicated to “land, seed, and blessing” (Gen 12:1-3). Various places in the Old Testament suggest a physical blessing if God’s Word is
practiced (i.e., Prov 3:9-10). One of the differences between Old and New Testaments is the shift from immediate, visible rewards to future, yet-to-be-seen rewards
(i.e. 2 Tim 4:6-8; Heb 11:13-16). God’s Word is clear that following His commands, principles, and directives is the best way to live life and may be accompanied by
physical, visible rewards (Deut 30:1-10). Following Proverbial wisdom toward financial wealth or physical health, however, is not the same as an absolute promise
(Prov 3:1-8; Heb 11:32-40).
11. Other faith-learning integration principles concerning property can be found in Money #2 Possessions, Wealth, Finance; Money #4 Caring, Creative, Economics;
Things #1: Objects, Tools, Skills; Science #’s 1-4.

1. I should be grateful for the place and space God gives me to live.
2. My personal history is based on the heritage I leave behind based on the heritage given to me for my own wellbeing.
3. I must remember there is a direct link between my obedience to God’s Word and His blessing, whether seen or unseen.
4. My focus, my attention, should not be on what I possess but upon what I’ve been given.
5. Caring for the property, possession, land, or space given to me is my first responsibility, treating God’s creation with the same love I would give to the Creator.

1. Rootedness A “theology of place” includes everything from geography to property rights. Where one calls “home” is rooted in all people. This is because God has set
the time and place for all people to live (Acts 17:26). I believe the disjointedness evidenced in our electronic world, a result of Genesis three, can be overcome by
rootedness, the intention of Genesis one.
2. Johnny’s Desk Everything belongs to God (Lev 25:23). Help students to understand how they should treat school property by labeling each desk, “________’s desk,
on loan from God.”
3. Resources Ray Oldenbury, The Great Good Place: Cafes, Coffee Shops, Bookstores, Bars, Hair Salons, and Other Hangouts at the Heart of a Community; Oh, The
Places You’ll Go! Dr. Seuss
4. Unintended Consequences Even our best efforts at taking care of our property can be fraught with difficulties. Read, consider, research, and discuss the following:
http://www.iucngisd.org/gisd/ (http://www.iucngisd.org/gisd/)
http://www.speakgreenms.org/2012/07/19/world-trade-body-gets-serious-about-alien-species/ (http://www.speakgreenms.org/2012/07/19/world-trade-body-gets-serious-about-alien-species/)
http://www.pbs.org/wnet/nature/episodes/invasion-of-the-giant-pythons/introduction/5532/ (http://www.pbs.org/wnet/nature/episodes/invasion-of-the-giant-pythons/introduction/5532/)
https://cosmosmagazine.com/biology/how-the-myxoma-virus-staged-a-comeback-in-the-evolutionary-arms-race (https://cosmosmagazine.com/biology/how-the-myxoma-virus-staged-a-comeback-in-the-
evolutionary-arms-race)
Laws restricting the movement of wildlife are in place for a reason. The consequences of humanity’s undisciplined freedom can ravage an ecosystem.
Want a pet from another country? Not a good idea. The Burmese python introduced into the Florida Everglades created more problems than it solved. Intentional or
not, release of the python into the national park has endangered indigenous and endangered species. There are always consequences to our actions.
The Macquarie Island Ecosystem is a classic example of unintended consequences. Shipping cargo to the islands in the early 19th century brought rats residing on
transports. So cats were brought in to solve the rat problem. Soon the cats overpopulated the islands. Toxins were then used to exterminate cats.
With the cats gone, 10,000 rabbits on the island were found to be immune to the Myxoma virus and began to multiply again. The Tasmanian government came
to the conclusion that all non-native species had to be eradicated at the same time. That would be the only way to restore the nature preserve to its intended
use for the original sea animals. The current eradication program began in 2010. But even that has had its problems. The poison bait used to eliminate
invasive mammals is working its way through the ecosystem. Just last year, we learned of the death of thousands of seabirds that ate the carcasses of the
poisoned mammals.
Introduction of a predator into a certain ecosystem that eliminated the immediate problem created many more. Aliens take many forms and have multiple
consequences. We might have the best of intentions but our actions may cost us more than the original price.
[Source: Eckel’s essay http://warpandwoof.org/2013/01/08/unintended-consequences-what-can-be-done-part-2/ (http://warpandwoof.org/2013/01/08/unintended-consequences-what-can-be-done-part-2/) ]
Places - Maps, Geography, Topography

“The Table of Nations” genealogy emphasizes the connection land has to people. Genesis ten suggests that where a person lives impacts what they do and how they
live. Land creates vocations: where one lives may determine what he/she will do in life (Gen 10:5, living near water may indicate a maritime career). Land creates nations
(Gen 10:5, 20, 31): clans, nations, languages, territories indicate sovereignty of what is “theirs.” Land creates home (Gen 10:31; Acts 17:36). God set places for all to live.
We all come from “common stock.” All people everywhere are equal since we are all “blood” (1 Cor 15:47-49; Eph 3:14, 15).
1. Both Old and New Testaments make reference to earth’s physical alteration. The change is described as a garment wearing out (Ps 102:26; Heb 1:11), the withering
of a leaf on the vine (Isa 34:4; 51:6), dissolving, burned with fire or vanishing smoke (2 Pet 3:10). This new heavens and earth (Is 65:17) indicates an activity out of
which God brings something new from the old (Is 41:20; 43:7; 54:16; 57:18; Heb 1:12).
2. While our present physical environment will “pass away” (Matt 5:18; 24:35; Rev 21:1), the earth is also to be inherited (Matt 5:5), where we sit and eat with Abraham,
Isaac, and Jacob (Matt 8:11). Eating and drinking will be essential to the new Passover (Matt 26:29; Luke 22:16). The New Jerusalem comes down to earth out of
heaven (Gal 4:26; Heb 11:10, 13-16; 12:22; 13:14) of which believers will be its citizens (Rev 21:27; 22:3, 4). The description of the city is physical (Is 65, 66; 2 Pet 3;
Rev 19, 21, 22): rivers, trees, gates, streets, animals, precious stones all having a quality which is essentially the same and yet qualitatively different than what we
know now. Genesis will be “re-genesized.”
3. While these are human explanations of something yet to come, context suggests a renewal of what now is. What it does mean is that the core, the essence of who
we are is transformed. We have a new outlook and purpose. Our relationships meet at another level (Matt 12:50; Mark 10:29-30) because of Jesus (John 10:16;
17:21). That which was accomplished or given up on earth for Christ will be compensated for at this time (Matt 5:10; 19:29; Luke 6:21; Rom 8:17-18; 2 Co 4:17; 2
Thess 1:7; Heb 10:34; 1 Pet 4:13)
4. “When the renewal of all things has come” (Matt 19:28) marks the overall renovation. Both the heavens and earth “will be shaken” though their essential quality
remains (Heb 12:26, 27). Humans will no longer be plagued by sin (John 6:45), death (Luke 20:36; 1 Co 15:26; Rev 2:11; 20:6, 14), corruption (1 Co 15:42), pain and
fear, hunger and thirst, cold and heat (Matt 5:4; Luke 6:21; Rev 7:16, 17; 21:4). “All things in heaven and on earth” will be reconstituted under the permanent
participatory lordship of Christ (Eph 1:10) where God will be all in all (1 Cor 15:28).

1. I bear responsibility to my physical place in this life.
2. Earth’s resources are important to God and me.
3. There is no distinction between the physical and spiritual worlds in my thinking.
4. The Church of Christ is universal and unified to the responsibility of the earth.
5. I celebrate the physicality of life.

1. Genesis 1 and Geometry Find observations from Genesis 1 – 2 that show the following:
Strength (so it’s solid or tough)
Balance (so it won’t ‘fall over’)
Function (so it works)
Beauty (so it’s nice to look at)
Ponder: What do humans copy from God’s creation when they build things?
Activity: Build a building from Legos® that combines balance, strength, function, and beauty.
Activity: Take pictures of buildings or find pictures of buildings. Compare the similarities and differences.
Outside Resources: Have a builder or architect talk to the class about what they do and why they construct buildings. What tools are used?
Why? How do they use math in their job?
Outdoors: Find steeples, towers, and bridges in your community. What geometric designs are used?
2. Nests, Hives, Webs, and Buildings
Ponder: How do human buildings show God’s creativity?
Activity: Draw or look at pictures of beehives, beaver dams, spider’s webs and honeycombs. Compare the similarities and differences of these designs with human
buildings. What does this show us about the Creator, creation, and human creativity?
Video: Watch portions of the Moody Science Films that show insect “buildings.”
Describe: How are the following like a human building?
A Flower? A Mountain? A Giraffe?
Visual: Obtain the David Macaulay architectural book series or the fold- out models including Cathedral, Castle, City, Mill. Macaulay’s book, How Things Work, is an
excellent pictorial display of machines.
Study: Look up “The Golden Ratio” in an encyclopedia. Why is this important?
Observe: What do scissors, pliers, nails, ladders and bird beaks have in common? What shapes are seen in these “tools”? Why is this so?
History: Read about how the pyramids were built. What can be learned?
Shapes: Draw some of the items mentioned above using geometric shapes. What do you discover? Why is the triangle so strong?
3. Oceanography A Christian view of oceanography might ask the following questions:
1. What does Psalm 8:8 say about sea currents? Who was the person who discovered that these sea currents could be used for ocean trade? How did he discover
this fact? What difference does your answer to the last question make?
2. What does Ecclesiastes 1:7 say about the water cycle?
3. Read Proverbs 8:27-29 and Jeremiah 5:22. What is said about shorelines?
4. 2 Samuel 22:16 (see also Psalm 18:15) makes a comment about the “valleys of the sea.” What physical features in your science textbook compare with this
description?
Also consider, what does this teach about the power of God if the sea is six miles deep?
5. Why might Isaiah 11:11 and 24:15 refer to oceanic ridges? Why are these mentioned in this context of Scripture?
6. What do 1 Kings 5:7-9 and Ezra 3:7 teach about shipping currents?
7. What do you know about the “expanse of the sea” that could compare to God (see Job 11:7-9 and Psalm 104:25)?
8. Is there such a thing as “sea springs” (Job 38:8, 16)?
9. Read Psalm 89:7 and 93:4. Why is God’s power compared to the power of the sea? Place these verses side-by-side with what your book tells you about the
length, breadth, and depth of the sea.
10. What causes waves and swells spoken of in Ezekiel 26:3? Does God have control over His creation? What do we call this? Explain the purposes of God in the
storms presented in Ezekiel 27:25-36, Jonah 1:4-15, and Acts 27.
Question for Reflection about Oceanography
What do the answers to these questions tell you about the truthfulness of the Bible? What does this teach you about undiscovered truth in creation? Is there
more to discover that we don’t know? What do you think when a new “find” or “discovery” is already listed in Scripture? What does the answer to the last question
tell you about God, His creation, and human education?
Why does Jeremiah compare the historical events of Israel with the sea (Lam 2:13)?
God uses the sea’s depth to illustrate how He will not hold our confessed sin against us (Micah 7:19). Compute sea pressure at it deepest point using scientific
data.
Think about the sea illustrations used in James 1:6 and Jude 13. Though these are not integrative principles about oceanography, why do these examples provide
such strong visual imagery? What does “the roar of the sea” tell us (Jer 50:42)?
4. Book Maps: Finding Our Place in this World (Akerman, Karrow, eds., University of Chicago Press, 2007) tells the story of life and lives through cartography (the study
of maps). A companion volume to a Chicago Field Museum exhibit, Maps chronicles that geography is more than simply the lay of the land. According to the editors,
an atlas charts not simply the place people live but how that place changes people.
5. Central Park The man who is responsible for greenery in the middle of New York City is remembered in the book by Justin Martin, Genius of Place: The Life of
Frederick Law Olmsted. (Cambridge, MA: Da Capo, 2011). See my review: http://warpandwoof.org/2011/07/14/genius-of-place-martin/ (http://warpandwoof.org/2011/07/14/genius-of-place-
martin/) Excerpt:
Most of all, Olmsted would approach this task as a social reformer. Park making was another opportunity for the activism that Olmsted had earlier applied to
scientific farming or writing about the South. From the outset, he saw Central Park as a place of tranquility for all the residents of the crowded metropolis.
“The Park is intended to furnish healthful recreation,” he asserted, “for the poor and the rich, the young and the old, the vicious and the virtuous” (140).
Places - Home, Respect, Responsibility

The declaration that creation is “good” (Gen 1:4, 10, 12, 18, etc.) establishes man as tenant: humans manage everything (Gen 1:28; Lev 25:23-24; 1 Chron 29:10-20).
Earth is given to humanity (Ps 115:16) but the Lord is the one who “blesses” and “increases” (Ps 115:14-15), identifying human dependency. Responsibility is established
both toward God and for possessions. We are not to use people and love things (Lev 25:14-17) but love people and use things (Lev 25:25-28).
1. God gave His creation order (Ps 19; 147:15-20; Rom 13:1; 1 Pet 2:13, 14). God established authorities governing His world, intending His world to work in a certain
manner (Job 38-41; Prov 8; Ecclesiastes; Isa 28:2). God’s creation, though now negatively impacted by human sin, is still commended as “good” (Gen 1; Rom 14:14;
1 Tim 4:1-6).
2. Humans are to properly administrate God’s creation, being good stewards of all of God’s gifts to us (Eph 2:10). We are made for God’s glory (Is 43:7), crowned with
glory (Ps 8:5), to do all for God’s glory (1 Co 10:31); glory belongs to God not humans (Ps 115:1).
3. Humans are to “rule” creation: “earth” is the object of human rule in Genesis 1:28. Creation is not to rule humans. God originally gave domesticated animal and plant
life to be ruled by God (Gen 1:28, 29). The world was made for humanity; not the other way around. Rulership or governance of creation is given by God, not to be
usurped by humans.
4. “Rule” in Genesis 1:28 is in poetic parallel with “subdue” suggesting that while people were placed in authority by their Lord, the title of “ruler” was established on that
Lord’s entitlement. The use of the word “rule” for sovereigns (“lords”) throughout the Old Testament word is absolute. “Rule” carries the force of one in charge, without
question, or competitor (Gen 9:2; Ps 8:5-8; Heb 2:5-9).
5. Even in the perfect creation, God uses the word “subdue” which means in Hebrew coercion by force if necessary (Gen 1:28; see also, 2 Sam 8:11; 2 Chron 28:10; Jer
34:16). The earth will not do man’s bidding willingly; people bring everything in the world to submission (i.e., weeding a garden). “Subduing” earth’s resources means
they can be excavated (i.e., mining ore) or harnessed (i.e., irrigation of water for crops).
6. Because humans are made in God’s image, we “rule” wherever we are, God’s authority ambassadors on earth. The warped thinking of humanity after Genesis 3,
however, indicates how we have lost the purity of motive. Lording it over others (ruthless rule, Lev 25:43) is wrong because “fearing God” and “living beside one’s
neighbor” should dictate human relations (Lev 25:17, 36, 43). Pollution and unwise resource usage suggests that human selfishness and manipulation of power may
pervert the intention of creation from “use” into “abuse.” God will actively intervene because of human sin (“He will subdue our iniquities,” Micah 7:10), giving our “rule”
to another. Messiah Himself will return to regain His rule for all eternity over the earth (Ps 72:8; 110:2).
7. Whenever people forget the Creator, they neglect His creation. Hosea directly links Israel’s vertical relationship with that of her horizontal interests: specifically the
earth and its inhabitants (4:1-3). God’s blessing of production (2:8) is rescinded because of corruption (9:16).
8. Because humans have worth, value, and dignity being made in the image of God (Gen 1:26-27; 5:1-3; Ps 8:5-8; Matt 22:15-22), every person deserves our respect. To
attack an individual in word or action is to attack God. James 3:9 contends that mockery, gossip, and innuendo tear down the image of God.
9. Respect is given not earned (Lev 19:32; 1 Tim 5:17; 1 Thess 5:11-12). Accusations leveled at others must be based on objective information; peoples’ reputations are
at stake (Heb 13:7, 17, 24). The witness of at least two people is necessary before pursing confrontation (Deut 19:15). “Prejudging” is wrong (1 Tim 5:21) and slander
is identified as sin (Lev 19:15-16; Eph 4:31; Col 3:8). To level a charge of impropriety against someone in authority is a grave act and should be undertaken with care
with multiple witnesses (1 Tim 5:19).
10. Christians honor those to whom honor is due, recommending a person for accolades is based on a life lived well before others (1 Cor 16:15-18; Col 4:7-15; 3 John
12).
11. Christians are responsible for time - making the most of every opportunity (Eph 5:16). God gave time to be properly respected and employed (Ex 20:11; Ps 90:12;
Prov 27:1; Jas 4:13-17). In application, teachers ought to teach for the full complement of time given for instruction if at all possible. Classes should begin on time.
Instructional periods should be planned so that time is not wasted. Changes of life may demand changes in schedule, but everyone from administration to classroom
professors will work toward time stewardship. Students will honor the gift of time by its wise use. Learning is work so time must be committed to every labor: avoiding
distractions, staying on task, and completing assignments are markers of a wise person.
12. Everything belongs to God (Lev 25:23; Ps 24:1; 50:12; 89:11). He has given private property for individual benefit (Lev 25:23). All material possessions should be
treated with care and respect (Ex 22:1-15). People should be guided by the principles of stewardship and ownership. Stewardship means we prudently manage and
conserve 25:43). “Fearing God” and “living beside one’s neighbor” should dictate human relations (Lev 25:17, 36, 43). Pollution and unwise resource usage suggests
that human selfishness and manipulation of power may pervert the intention of creation from “use” into “abuse.” God will actively intervene because of human sin (“He
will subdue our iniquities,” Micah 7:10), giving our “rule” to another. Messiah Himself will return to regain His rule for all eternity over the earth (Ps 72:8; 110:2).
13. Other faith-learning integration principles related to home, respect, and responsibility can be found elsewhere: Technology #2: Invention; Money #’s 1-4; Things #3:
Sharing, Giving, Philanthropy; People #1: Humans, Identity, Anthropology; Science #’s 1-4.

1. My treatment of others shows what I believe about God.
2. I should be more concerned about my own responsibility than pointing fingers at what others do or do not do.
3. Everything I have been given – even the air I breathe – is a gift of God; I should care for and respect whatever I’ve been given.
4. My schooling is both an opportunity and my responsibility.
5. How I exercise my authority should be guided by grace, generosity, benevolence, kindness, and peace. My attitude should reflect God’s oft-stated principle to Israel to
“remember” what life was like in Egypt (Lev 19:34; Deut 10:19).
1. Tale The story of the city mouse and country mouse is classic. Each visited the other’s home. As it turned out, the city mouse did not appreciate what was served for
dinner; his palate was too refined for simple country fare. When the invitation to visit was reversed, the mice ended up running for their lives from dangers in the
city. Discuss what it is like to be in another’s home and to appreciate their time and place for what it is.
2. Modern Tale Kristen Kimball’s book The Dirty Life: A Memoir of Farming, Food, and Love is the transition from city maven to country girl, a modern reflection on the
classic mouse fable. Excerpt:
“I had come to the farm with the unarticulated belief that concrete things were for dumb people and abstract things were for smart people. I thought the physical world
—the trades—was the place you ended up if you weren’t bright or ambitious enough to handle a white-collar job. Did I really think that a person with a genius for fixing
engines, or for building, or for husbanding cows, was less brilliant than a person who writes ad copy or interprets the law? Apparently I did” (p. 111).
3. Stories Remembered Assign students a storytelling assignment based on their home and then the visit to another home. Have them compare and contrast the results.
Discuss a phrase like “the grass is always greener on the other side (of the fence).”
4. Urban – Suburban Invite folks who have different home origins to tell their stories before the class. Make efforts to acquaint students with people whose lives may be
very different than their own: urban – rural, black – white, rich – poor, men –women, immigrants – citizens, military – pacifist, etc.
5. Memories Below are two stories I wrote about my son and daughter when they were young. Read these or create your own stories to read to the class so that
students may get to know their teacher in a different way.
A Moment Remembered
Dusted with snow, we moved back toward the car. I was telling him about my memories of sledding when I was a boy.
Tyler listened intently, as he always does: interrupting to ask a question, the meaning of a word, or why I pulled such stupid stunts.
I remembered the stainless steel “flying saucers,” sturdy twin-rail sleds, toboggan runs through the brush, ramps, accidents—all the pleasures of playing in snow.
We had been on the hill for an hour. Even after running into a sled the day before, receiving a shiner for his efforts, he had begged me to go again today.
The snow crunched under foot; a pleasant sound in the silence of the moment.
“Hey, dad! Now I have stories to tell my kids when I get older!”
Always
We were driving home after a school activity, just Chelsea and I.
My daughter reached across my lap and took my hand in hers. She looked at her little hand in mine, stroked my fingers with hers.
Chelsea is five.
“Sweetness?” the nickname I use for her, “Will you hold my hand when you are six?”
“Daddy!” Her exclamation is tinged with castigation.
“I will hold your hand when I’m 5, when I’m 6, and when I’m old and you’re old. Daddy, I will always hold your hand!”
The road ahead became a bit blurred.
It wasn’t raining.
6. Questions Why do we say “respect is earned” if Scripture says the opposite (see biblical foundations, #9 above)? Why does the word “home” bring bad memories for
some? When we talk about “rights” do we discuss “responsibilities” at the same time? Why would a conversation about both at the same time matter?
Science - Science Creator Sustainer

The creation is a focus on the Creator not the creature. God does what pleases Himself, for His own purpose and glory (Isaiah 43:7; 46:9-11; Psalm 135:5-7; Ephesians
1:9-11). All questions concerning life (i.e., God, humanity, purpose, reality, knowledge) find their answers in the supernatural (Deuteronomy 30:11-20). Remembering Who
maintains life’s source is a key to human choice between righteousness or rebellion (Genesis 4, 11; Deuteronomy 28). If all life is God’s, human response should be to (1)
worship The Creator with the best of one’s livelihood (Genesis 4:4); (2) undertake the role of tenet with God as landlord (Leviticus 25:23); and (3) give excess of
production benefiting everyone with all the gifts bestowed by God (Deuteronomy 26:10-12).
1. Our knowledge of the origins of life comes from God (Genesis 1; Hebrews 11:3).
2. God cares and provides for the needs of His creation. All life is dependent on God (Genesis 8:22; Psalm 147:7-9; Matthew 6:25-34).
3. Everyone and everything is responsible to God the Creator and Lord of life (Genesis 3; Jeremiah 32:27; Romans 9:19-21; Acts 4:12).
4. Right and wrong is established by the Lord of Creation (Exodus 20:1-17; Matthew 5-7). Ethics are transcendent, eternal (Romans 1:18-20).
5. God is the source and unity of all knowledge. All truth has its root in God (Psalm19:1-11; Colossians 1:15-17; 2:2-3).
6. Life has value, worth, and purpose because God made it possible (Genesis 1, 2; Ecclesiastes 12:13-14).
7. As Creator, God exists independently of His creation (Genesis 1; Job 38).
8. God made the universe and everything in it (Isa 40:26; 42:5; 44:24; 45:7; 45:18; Amos 4:13; John 1:3; Acts 7:5; Rom 1:25; 1 Cor 8:6; Eph 3:9; 1 Pe 4:19).

1. God is worthy of my worship, service, and reverence because He made me and everything else around me.
2. As a human being, I have value, worth, dignity, meaning, and purpose because God made me.
3. I ought to treat people, animals, and plants with respect because God made them, and they belong to Him.
4. God is my source of all truth.

1. Students design-illustrate a creation book-mural illustrating the six days of creation as outlined in Genesis.
2. Student design-illustrate a life book illustrating various forms-divisions of life in creation (human, animal, plant) noting the uniqueness of humans.
3. Students will reflect (in a journal or essay) on God as Creator-Owner of all things and His authority to use all things as He wishes.
4. Students will discuss-reflect on how they should treat other people, animals, and plants in creation since God is Lord of all.
5. Discuss with students how God (as the sustainer of life) provides for their needs, the needs of animals, and the needs of plants (i.e. clean water, clear air, food,
shelter, and caregivers).
6. Students write a list, make a song, create a poster of things they can think and praise God for in creation.
7. Students will use their God-given senses to examine the intricate structure, design, and function of a specific animal or plant in its natural habitat.
Science - Human Creation Responsibility

“Earth Day” is every day. Care for creation is given from The Caretaker: it’s His world (Psalm 50:10-12). Since sin corrupts everything, the good that people do or produce
can harm the world and people (i.e., relentless acquisition of property for personal gain at the expense of the poor, cf. Amos 8:4-6). But the definition of “rule” in Genesis
1:28 suggests management and conservation. God’s laws protect both man and beast (cf. Exodus 23:4-12). Business and “environmental” groups can cooperate. God’s
written word is to bring us back into right relationship with Himself which is accomplished through right relations with creation (cf. Leviticus 25:1-7; 2 Chronicles 36:21).
Future earth dwellers will do that for which Eden was intended—fruits of labor create wealth, health, joy, and benefit for all (Isaiah 60-61).
1. God made man in His own image to exercise rulership as vice-regent (God’s ruler-representative) over the animals (Genesis 1:26-30; 2:18-20; Psalm 8:5-8).
2. God designed the earth to be inhabited (Genesis 1:28; Psalms 115:16; Isaiah 45:18).
3. God told humans to cultivate His creation (Genesis 2:15; 3:23).
4. Humans are accountable and responsible to God (Genesis 2:15-17; 3:8-24).
5. Human sin affected the relationship between God and with all of God’s creation (Genesis 3:8-24; 9:2; Romans 8:20-23).
6. God gave man plants and animals to meet his needs (food, clothing, etc. Genesis 3:21; 9:1-4).
7. God created humans with senses they could use to study, investigate, and care for creation (Genesis 1:28; Proverbs 30:24-28; 1 Kings 4:29-34).
8. Earthly things are temporary. Humans must seek to serve God and practice His righteousness first (Matthew 6:129-34; Romans 1:18-32).

1. I am responsible to God for how I treat people, animals, and plants.
2. I ought to make wise use of what God has entrusted to my care.
3. As one of God’s representatives on earth, God is worthy of my service, respect, and worship.
4. I can serve God as a caretaker more effectively by learning more about the world He has made.
5. God made the earth and its contents for my benefit and enjoyment. I must use them responsibly since they belong to Him.
6. I must not become overly attached to earthly things since they are temporary; God must come before all things.

1. Using a chart, students will compare how God has made man, animals, and plants similar to and different from one another (not the authority and different
responsibilities God assigned specifically to humans).
2. Students reflect (in a journal or essay) on the character of God based on the creatures He has created (i.e. He loves beauty, variety, and color. He is creative,
imaginative, detailed, benevolent, a provider, etc.).
3. Students will understand God’s sovereignty and love for His creation by designing their own world (using clay, paper, etc.) complete with rules to govern their
creatures. As the loving ‘king’ of their "created world", what desires do they have for their creatures? Help students compare their desires for the ‘worlds’ to God’s
desires for them.
4. Students will identify how God has provided for their every need through His creation and His Son (i.e., salvation, family animal, and plants for food and clothing, ‘raw’
materials for making everything around them). As an extension, students may research the ‘raw’ materials and processes manufactured products go through to arrive
in their present form. All can be traced back to animals, plants, or minerals God has made for us to use.
5. Students will clean up the playground, yard at home, or neighborhood to show their care for God’s creation.
6. Students will practice the protection of creation by identifying ways to reduce, reuse, and recycle waste at school and at home.
7. Students will identify ways humans have discovered to care for God’s earth through environmental monitoring and controls (i.e., reforestation, fishing-hunting limits,
pollution controls, etc.).
Science - Consistent Science Laws

Planes can fly, buildings stand, machines work because God made His world to operate in a certain system. The “scientific method” is premised upon a stable universe,
organized and ordered by The Creator. Universal laws are put in place to oversee activity of earthly relationships. The world functions premised upon the precision of
God. Any observations or theories are attempts to characterize how God created His world. “Models” are human attempts to comprehend the “normal” and warn of the
“catastrophic.” Were the world in chaos, “normal” and “catastrophic” would change places.
1. All properties and principles of science find their origin, function, and governance in ‘Genesis law’ (the beginning of all authorities; Genesis 1; Psalm 33:6-9;
Colossians 1:15-18).
2. God’s instantaneous creation is now sustained by Him through natural laws He has established (Job 38-40; Jeremiah 31:35-37; Colossians 1:17).
3. God has and can suspend His established laws for His own purposes. We call this a miracle (Exodus 14:15-31; Joshua 10:12-14; Luke 24:33-53).
4. Matter, energy, time, and space operate in predictable ways because God established consistent laws to govern creation (Job 38-40; Psalm 119:91; 148:5-6; Jeremiah
31:35-37).
5. Experimentation yields reliable results because God’s laws reflect His consistency (Genesis 8:22; Malachi 3:6).
6. God created man with senses he can use to study, investigate, and discover the laws that govern His creation (Genesis 1:28; Proverbs 30:18-31; 1 Kings 4:29-34).

1. God’s natural laws are reliable because His is consistent.
2. I can study creation and discover truth because God established knowable truths.
3. I can make reliable predictions and testable hypotheses because God and His natural laws are trustworthy.

1. Students will investigate and report on the life and faith of scientists. Students should recognize that God is the author of laws governing His creation and man is the
discoverer of God’s laws. Many of the learning scientists who sparked the scientific revolution (i.e., Bacon, Kepler, Pascal, Newton, Faraday, etc.) believed that
scientific investigation of creation would lead to discovery and reveal more knowledge of God’s creation).
2. Students will brainstorm about character traits of God that are evident in creation (i.e. faithfulness-reliability in seasons, daily cycles; loving-caring in provision for
physical needs of humans, animals, and plants; powerful as in thunderstorms, volcanoes, the sun; wisdom as in simple-complete design of living things; loves beauty
and variety as in He created many creatures, flowers, colors, etc.).
3. As students learn about scientific laws and established theories, have students note what specific laws or theories reveal about the nature and character of God (i.e.,
Newton’s first law of motion, God values stability and consistency; law of conservation of mass, God controls creation by limits He has established; cell theory—all
cells come from previously existing cells—God is the initiator and author of life).
4. Students will write a report identifying a miracle recorded in the Bible and examine which of His natural laws God suspended to accomplish the miracle.
5. Students will prove the consistency of God’s natural law by designing their own experiments or repeating the experiments of others to verify the results.
Science - Awe, Science Response

An anonymous man and woman pray over their bounty in a harvest field. The painter exactly captures the submissive response of people acknowledging The One Who
provides all good things in life (Psalm 104). “Forgetting God” (e.g., turning away) creates inattention, apathy, hubris, and the thought of “look what I did” (Deuteronomy
8:10-20). Humans do well to consider their place in life: fallen, fragile, finite. Creation itself sets the rhythm of response—its every activity is seen as praise, adulation, and
adoration (cf. Psalm 114:3-7; 148:1-13). If creation knows its place, it comes as no surprise that God puts us in ours. Human attempts to comprehend mystery, tension,
and paradox produce “chaos” theories that suggest incompletion and inadequacy, creating dependence on God (Job 12:10).
1. Design in the world points us toward God our Creator (Job 38-42; Romans 1:18-32).
2. Whatever is created is servant to its Creator (Genesis 2:15-17; Romans 9:19-24).
3. Humans ought to submit in silent awe, humility, and repentance before God (Job 38-42; Psalm 8).
4. The testimony of God is evident in His creation. Humans are without excuse (Psalm 19; Romans 1:18-20).
5. God alone is worthy of our praise and whole-hearted devotion and service (Psalms 86:8-10; Psalm 95-100).

1. God’s creation is awesome.
2. God alone deserves my total devotion, service, and worship.
3. I can learn about and worship God through the study of His creation.

1. Students will research and report on the lives of scientists of faith (historical and current). Believing that discovery was possible led them to awe, humility, and worship
of their Creator. Students will note their background and their personal response to the laws or theories they discovered.
2. Students will express their own awe and wonder at God’s creation by writing their own psalm or praise. They may use the book of Psalms as a model.
3. Students will make a collage of pictures/photos of things in creation that inspire their worship of God as Creator (i.e. people, plants, animals, ideas).
4. Students will interview a Christian adult who works in the field of science. Have the student solicit this person’s own awe and wonder at various things in God’s
creation in the field in which they work. The teacher may invite a scientist or science worker (doctor, nurse, lab technician) to class to express their own awe and
wonder of God’s complex creation that they observe in their occupation.
5. Students will study God’s response to Job’s questioning (Job 38-42). Students will consider Job’s response to God’s questions and write their own response to God’s
questions.
Technology - Information
Corrective medicine, preventive medicine and work-related machines have given greater ease and safety to humans. Achievement, efficiency and comfort, however, are
no replacement for spiritual satisfaction. Concern for the soul should not give way to the computer chip (Ecc. 1:12-18; 3:9-15). Efficiency and speed are key components
in the culture. Humanity has been forced to rely heavily upon artificial means of productivity (from smart phones to robotics). In the rush to make things faster, the
possibility of human abuse exists. Humans may become consumers rather than contributors, reliant upon skills over ideas and watchers instead of readers. Desire for
what is "bigger and better" may displace wisdom, to the detriment of the people (Ecc. 9:13-18). Ways of knowing shape information and technology.
1. “The fear of the Lord is the beginning of knowledge or wisdom (1:7; 9:10; Ps 34:11-14). This is not the chief or sum; rather the start or inception of moral
righteousness.
2. “Understanding” in Proverbs is taken from the verb to discern between, the idea of making moral decisions (1 Kgs 3:9; 4:29). Obedience is choosing between right and
wrong. The New Testament has corollaries concerning choices made in the spiritual realm (Rom 12:2; Eph 5:8-10 “put to the test, examine, discover or approve”; Phil
1:9, 10; Heb 5:14 “to recognize the right decision between two alternatives”; 1 Jn 4:1-6).
3. “Knowledge” in Proverbs is not so much an informed mind but a relationship with God Himself. A youthful acceptance of a relationship with God is essential to wisdom
(1:4b, 7). Parallelism with the word “wisdom” is especially important. Knowledge is not just “what’s in our heads” but action based upon revelation. There is
something special about the person who walks in wisdom; his relationship with the Lord sets him apart from others (1:4b).
4. Hosea (2:20; 4:1, 6; 6:3, 6), Jeremiah (10:14; 22:16), and John (17:3; “know, knowing, knowledge in 1 John), as well as the rest of the prophets and apostles, used
“knowledge” to parallel “the fear of the Lord” (Proverbs 1:7; 9:10).
5. “Telling” is an often cited response to learning of God’s acts (Ps 9:1; 71:17; 145:4). The command “to tell” is repeated often (Ps 26:7; 105:2; Ps 145:5). Songs are to be
sung in response (Ps 107:22). The directive is given to His creation “everywhere in His dominion to give Him praise” (Ps 103:22). Furthermore, the earth is said to be
“satisfied” with God’s works (Ps 104:13) while the heavens “pour forth praise” (Ps 19:1, 2). God Himself is found “rejoicing in His own works” (Ps 104:31). People not
necessarily linked to Israel are said to “declare God’s works” (Ps 64:9; 75:1; cf. 1 Chr 16:24) which men have “extolled in song” (Job 36:24) “that all men might know”
(Job 37:7). Humans see God’s work and all He has done for them (Josh 24:31; Jud 2:7, 10).
6. Subjects of study bear the taint of sin (Rom 8:18-22), prior to the return of Christ (Isa 65:17-25; Rev 5:9-13), all disciplines are in need of correction.
7. Christian learning begins with these assumptions: (1) no dichotomy exists between secular and sacred—the whole world and all of life belong to The Creator (1 Chr
29:10-16; Pss. 24:1; 50:9-12; 89:11); (2) common grace—truth found within creation—can be accessed because The Creator was pleased to leave it there, intending
delight and wonder for the discoverer (Job 26; 28:1-11; Prov 25:2); (3) ways of knowing are premised upon “the fear of The Lord” (Prov 1:7; 9:10); (4) the Christian
Scriptures are the central organizing core of learning (2 Tim 1:14; 2:15; 3:14-17) allowing for evaluation, interpretation, and purpose of education; and (5) the Christian
scholar (cf. 2 Chr 17:7-9; Prov 2:1-6; 2 Cor 10:3-5) bears the responsibility to employ Christian thinking in the pursuit of true Truth.

1. Our creational knowledge is growing because we grow in our knowledge of God.
2. Ease and complacency are enemies of Christian thinking.
3. Manipulation and prejudice are adversarial to information gain
4. Alteration and modification are detrimental to understanding visual images.
5. Passivity and disengagement are hostile to knowledge development.
6. Attention, imagination, contemplation, reflection, and discussion depend on content.

1. Questions. Why is it important that wisdom have a supernatural source? Has progress replaced purpose? Has use upstaged appreciation? Has speed taken
precedence over reflection? Has ease displaced discipline? Do we place as high a priority on Scriptural knowledge as knowledge of our discipline? Why or why not is
it necessary? Or should we just leave this up to pastors, scholars, and “Bible teachers”? If there is wisdom available in this world, where might we find it? How do
different academic disciplines provide various means of obtaining wisdom? How do we teach children to gain wisdom?
2. Error. What assumptions conflict with Christian truth? What systems of thought or worldview teaching affected the approach? What objectives contribute to anti-
Christian understanding? Does the writing suggest an ethical neutrality in research? Is the nature or definition of the subject build on the Christian worldview?
3. Experts. Is there an outside analysis of the subject from a different viewpoint? What is the worldview of the experts? Has the educational establishment reviewed the
material? Are the experiments, evaluations, or applications designed objectively?
4. Bias. Is there bias in selection of knowledge: word choice, purpose, omission? Is there bias in interpretation: tone, experience based data, personal-political agenda,
statistical manipulation, conflict of interest?
5. Method. What methods have been selected for discovery of knowledge? Is there a philosophy that drives the person choosing the methods? Is one methodology
used more than another? If so, why?
6. Credentials. What are the credentials of the creator(s)? Are the individuals experts in their field? Are they addressing the field in which they work? What institutions
have influenced their thinking?
7. Scope. What is the scope of the appraisal? Should more sources have been consulted? How is the investigation limited in any way? How might limits skew results?
8. Hymns. Dorothy L. Sayers, “Hymn for an Evening Service”; John W. Peterson, “A Student’s Prayer”; “Earth and All Stars, Loud Rushing Planets.”
9. Resources. http://blog.emergingscholars.org/category/vocation-and-calling/the-marks-of-a-christian-scholar/; Gwande, Atul, A Surgeon’s Notes on an Imperfect

Science; Sertillanges, A.G. The Intellectual Life: Its Spirit, Conditions, Methods; Sire, James Habits of the Mind: Intellectual Life as a Christian Calling; Ritchhart, Ron,
Intellectual Character: What It Is, Why It Matters, and How to Get It.
Technology - Invention
The Creator created creatures who creatively create from creation. [See Fine Arts “Created Creatures Create.”] Humans must remember where they have come from and
to Whom they are responsible (1 Chr 29:11-17). Therefore, people should be careful that in their use of technology, they do not forget theology (Ps 78:7, 11; 105:5;
106:13, 22). Human creation apart from subservience to The Creator could turn science to scientism (Ps 28:5; 78:32; 106:35, 39). Ethical boundaries can become an
afterthought; humans might be considered just another machine. Mankind's abilities do not necessarily guarantee success in problem solving (Ecc. 7:23-25, 29; 9:11).
1. Humans have been given rule over the works of God’s hands (Psa 8:6).
2. All human work is understood as accomplished by God (Isa 26:12).
3. Everything—ideas, abilities, things—comes from God’s hand (1 Chr 29:14, 16).
4. The work of human hands is dependent upon what God gives from His hand (Deut 2:7; 8:17-18; 16:15).
5. The Psalmist calls upon God to bless the work of human hands (Ps 90:17).
6. Creativity and curiosity, like everything else in a fallen world, is susceptible to misuse and abuse. God declares that devising evil is wrong and those who mistreat their
creative talents will be punished (Prov 3:29;14:22).
7. The invention of evil intention always goes against God’s law (Gen 6:5; Jer 18:12).
8. Human intellect is capable of hatching evil plots (Gen 8:21; Deut 31:21), stubbornly refusing Heaven’s admonitions, listening only to its own counsel (Jer 3:17; 7:24;
9:14; 11:8; 13:10; 16:12; 18:12; 23:17).
9. Scripture maintains that God is the ultimate “cause” of all things, establishing laws for the beneficence of people, which can be broken by humans, sending adverse
consequences (Ps 33:9; Deut 30:15; Num 32:15; Deut 28:25).
10. Everything must be biblically evaluated, from assumption to product. Falling prey to phrases like "a new study shows" or "scientists now tell us,” knowledge becomes
an end in itself (Ecc 1:16-18).
11. A God-fearing perspective (Ecc 12:13, 14) will produce a populace which is satisfied in this life because they realize that they bear responsibility for the next (Ecc 5:18-
20).

1. Humility should be the essence of knowledge; pride elevates humans over God.
2. Careful research and reflection gives honor to the Creator and His creation.
3. Honest evaluation should eliminate bias in all studies.
4. To serve God is to worship Him, everywhere, at all times, in all of life.
5. We thank God for our intellectual abilities, gifts given to benefit humanity.

1. Drawing. Illustrate what science and technology cannot do. What are the limitations of computers? Create a science-fiction poster of a computer-less world.
2. Questions. How does media impact relationships, original thinking or creativity? How is innovation corrupted by human thought or action? Do we consider the human
source of invention, the creative person’s beliefs? Define the words utopia and dystopia. Has any person or group ever created a utopia? Do utopias become
dystopias? Why or why not?
3. Movie. Watch the dinner party scene from the 1941 version of Dr. Jekyll and Mr. Hyde starring Spenser Tracy. Why is there so much concern for "the soul"?
4. Imagine. What would life be like if we didn't have certain technological marvels such as "the worldwide web" or "running water." Why would it be good or bad? Read
Ecclesiastes six (what is considered good, isn't always so good) and Ecclesiastes seven (what is considered bad, isn't always so bad). Apply those principles to
technology. Discuss the benefits and detractions of "fast food," "express aisles" at the grocery store, faster computers, traffic jams, video games, and air travel.
5. Movie. Watch the section of the film Short Circuit from the time the robot captures his creator until their discussion on murder (toward the end, rated PG for language).
Are we simply machines? Is it possible that machines could have better personalities and ethics than humans (WarGames, rated PG)? What other current movies
promote or question technological advances?
6. Research. Find articles, books, movies, and websites on the benefits or detriments of computerization, innovation, creativity, or technological discovery.
7. Respond. Review the human response to chess champion Kasparov playing the supercomputer "Big Blue" in their first and second matches.
8. Read. Aloud, recite sections of Mary Shelly's Frankenstein, Isaac Asimov's short story "Key Item," e.e. cummings' poem "pity this busy monster manunkind not," and
Crichton's The Terminal Man or Jurassic Park for the dilemma that new technology poses for the human race.
9. History. What comes to your mind when you think of scientists? Read about Christian scientists from various publishers including "The Sowers" series from Mott
Media: Johannes Kepler, Isaac Newton, Samuel F. B. Morse, and George Washington Carver.
10. Create. Students formulate a "technology vision statement" for their school. Include the future concern for: the purpose of Christian education, technology application,
responsible stewardship, a tool to enhance education, placing knowledge and thinking skills above the need for the latest cybernetic system, etc.
11. Elementary. Ponder the implications of books like Tuck Everlasting (is immortality a problem?), Island of the Blue Dolphins (how does a child create in order to stay
alive by herself?), The Giver (is it possible to eliminate hurt and differences?).
12. Primary. Find new ideas for creative instruction at websites like http://inspirationlaboratories.com/category/science/challenge-and-discover/
13. Resources. Gothic horror literature (Frankenstein, Dracula, The Strange Case of Dr. Jekyll and Mr. Hyde, The Picture of Dorian Gray, and The Island of Dr. Moreau)
provide classic tales to explore the questions “What if?” “Can we?” and “Should we?” Ellul, Jacques The Technological Society (Vintage, 1964). Postman, Neil
Technopoly: The Surrender of Culture to Technology (Knopf, 1992).
Technology - Interconnection
To be created in the image of The Personal Eternal Triune Creator means humans are made with worth, value, and dignity (Gen 1:26-27; Pss 8:5-8; 139:14-16). Because
our image is His image, we give back to God what is His, namely ourselves (Matt 22:15-22). Our relationships with each other are based on incarnational interaction, the
need for collaboration, partnership, honesty, and openness (Gen 2:23-25; 3:8; Acts 2:42-47; 4:32-37). Sin has created havoc in human rapport (Gen 3:9-19) meaning we
should care for other image-bearers (Jas 1:27; 3:9) not treating them as machines (Matt 16:26) or consumers (Matt 6:20, 25; Luke 12:15). Human interaction is necessary
in life, especially since technology can separate humans from physical, communal connections with each other. Community is certainly possible at a distance through the
marvels of digital gear. But if Jesus’ incarnation teaches us anything it is that meeting people where they are “in flesh” is paramount (Heb 2:14-18). We revel in abilities to
communicate around the world but we can only be in one, real, physical space-time-place. Our commitment to technology should not usurp our commitment to
incarnationally care for each other (Jas 2:14-17; Heb 13:1-5, 16; 1 Jn 3:16-18).
1. If the creation praises God for His works, then we should praise God for His creation (Ps 19; 104; 148), including technological opportunities.
2. God has created the earth for human benefit (Ps 115:16; Is 45:12), including technology.
3. Even unbelievers ponder what God has done in His creation (Ps 64:9; 65:8; 66:4; 67:2, 7) which should be the believers’ response (Ps 111:2).
4. God established contracts with creation (Gen 1:11-12; Jer 33:2, 20-21, 25-26) and humans (Gen 2:16-17; 9:8-17). Contracts are similarly enacted from person to
person (Gen 2:24; cf. 4:15-16; 11:3-4) based on communication, cooperation, and camaraderie. Relationship and community result (Gen 2:23-25; 3:8; 1 Cor 8:6; Rev
4:9-11). Technology can be helpful in maintaining relational connections.
5. God taking upon Himself complete, uncorrupted human nature, coming to earth in flesh sanctified material things forever. Jesus’ incarnation is an important linkage
between humans and eternity (Heb 2:14-19; 4:14-19). Technology is temporal.
6. Jesus, “the last Adam” (1 Co 15:45), not only represents God’s intention for humanity (1 Co 15:49) but provides for humanities’ escape from the effects of sin (1 Co
15:54-56). The incarnation was necessary to secure salvation for eternity (Rom 5:18-19) and resurrection for immortality (1 Co 15:50-54). By triumphing over the
principalities and powers at the cross (Col 2:15) Jesus reclaimed the physicality of earth (Ps 110:1; Heb 1:8, 13) in a joyful reign for His people (Matt 25:21).
“Principalities and powers” within a technological world may usurp God-given roles in creation (Eph 6:12; Col 2:15) and need to be brought under the authority of
Jesus through The Church (Eph 1:21; 3:10). Technology will not save us.
7. Jesus was with people (Mk 3:10; Acts 4:13): a physical presence over disembodied electrons.
8. Discoveries in the scientific community are verifiable by researchers around the world who collect data, apply information, explore, and observe. What is true in one
place is true in another. All people, consciously or unconsciously, are taking note of God's interaction in the world (Job 37:7, 14; Ps 64:9 "All mankind will…ponder
what He has done"; 65:8; 66:5). Christians bear responsibility to enact a creational mindset with a technological mindset.
9. Diligent and exhaustive probing can disclose new information. Whether the objects are rare or the prospects for success are intrinsically worthy, humans have the
capacity to uncover concealed knowledge. However, no amount of empirical data, nor the complete application of human senses can possibly reveal anything more
than "the tip of the iceberg" of God's works (Job 28:3, 11 "man searches and brings hidden things to light"; 26:14 "these are but the outer fringe of God's works").
10. If the universe is as infinitely great as the thoughts of God (Isaiah 55:9) and if the universe will endure (Ps 148:1-6; Eccles 3:14; Daniel 12:3) then we can explore,
study, and locate universal mysteries without exhausting them.

1. Isolation from others can create a one-dimensional understanding of people, forgetting we are whole persons.
2. Sovereignty, autonomy, and self-sufficiency belong to God alone.
3. Real, physical time-space communities are different than virtual communities.
4. Discipleship necessitates a physical presence.
5. Are we devoted to use over appreciation?
6. Do we desire the future now, forsaking the past?
7. Will we gain progress but lose purpose?
8. Can we covet information without Truth?

1. Primary. Books about people in community: Peppe the Lamplighter, Elisa Bartone; Books about a map, a mind, and an imagination, How I Discovered Geography, Uri
Shulevitz; Books about appreciating life where we live, The Snowy Day, Ezra Jack Keats; Books about a different technology in the 18th century, The Ox Cart Man,
Donald Hall.
2. Interaction. Preamble: 21st century people tend to look to science to solve their problems and make their lives easier. Everything from organ transplants to space
shuttles are common place. Now we "surf the 'net'" and send "email". We have replaced the phrase, "If it's possible" with "When it's available." We can do anything,
go anywhere, be anyone. We are sovereign (in control) and autonomous (self governed). Respond to the following statements:
Have we failed to see if the question excludes God, the answer eludes man.
In our use of technology have we forgotten our theology?
Do we worship the creation, rather than the Creator?
Have we sacrificed the old, at the altar of the new?
3. Reflect. Consider reactions to the following phrases from Ecclesiastes, phrases which are earth-bound, without a transcendent source: "I stopped at nothing" (1:13);
"But when everything was said and done" (1:14); "It was beyond me" (1:15).
4. Quote. “Without directly meeting others physically, our ethics languishes. Face-to-face communication, the fleshly bond between people, supports a long-term warmth
and loyalty, a sense of obligation for which the computer-mediated communities have not yet been tested.” Michael Heim, The Metaphysics of Virtual Reality (Oxford,
1993), p. 102.
5. Reading. Gay, Craig. The Way of the (Modern) World: Or, Why It’s Tempting to Live As If God Doesn’t Exist.
6. Multitasking. Is “multitasking” beneficial for people or other people they serve? Consider the following articles for reflection:
Christine Rosen. 2008. “The Myth of Multitasking.” The New Atlantis 20 (Spring, 2008). www.thenewatlantis.com/publications/the-myth-of-multitasking
Nicholas Carr. 2008. “Is Google Making Us Stupid?” The Atlantic July/August, 2008. http://www.theatlantic.com/magazine/archive/2008/07/is-google-making-us-
stupid/6868/
Mark Eckel. 2009, 2014. “Twitching,” I Just Need Time to Think, pp. 89-91; Warp and Woof 21 August 2009. http://warpandwoof.org/biblical-theological/twitching/
Melinda Beck. 2012. “What Cocktail Parties Teach Us.” The Wall Street Journal 23 April 2012.
http://online.wsj.com/article/SB10001424052702303459004577361850069498164.html?mod=djemLifeStyle_h
Leo Widrich. 2012. “What Multitasking Does to Our Brains.” Buffer 26 June 2012. http://blog.bufferapp.com/what-multitasking-does-to-our-brains
Tom Davis. 2013. “Survey Shows Millenials are more Forgetful than Seniors.” The Trending Machine 30 July 2013. http://thetrendingmachine.com/poll-shows-18-34-
year-olds-are-more-forgetful-than-seniors/?utm_content=bufferfc6cf&utm_source=buffer&utm_medium=twitter&utm_campaign=Buffer
Anne Curzan. 2014. “Why I’m Asking You Not to Use Computers in Class.” The Chronicle of Higher Education, 25 August 2014.
http://chronicle.com/blogs/linguafranca/2014/08/25/why-im-asking-you-not-to-use-laptops/
7. Questions. What are the positives and negatives of social media? How does social media help or hinder the development of community? Are relationships benefited or
harmed by social media? Explain. Does technology alter our world, ourselves, our interaction with each other, our habits? Does “social media” make us “sociable?”
8. Movie. Watch the clip from Gattaca and discuss the theme of the film(Gattaca, scene 3, 8:20-13.00 minutes into the film). The movie is about perfection. The
production of the perfect individual is paramount concerns over the personhood of the individual. In this particular scene Ethan Hawk’s character discusses how he
came to compare that with his genetically enhanced brother. Watch until two boys race at the sea shore. Comments concerning human perfectibility and its
problematic outcomes are quite obvious. [The scene begins with the voice-over “Jerome Marrow is about to embark…” Ethan Hawk plays the adult child who is about
to fulfill his dream of space flight. The comparison is between the genetically perfect brother (Anton) and Victor—the older, yet imperfect sibling. Genetic
discrimination (e.g., “genoism”) is the problem confronted by the movie. The scene ends with young Victor so distraught that his younger brother bests him in
everything, that he erases his measurement when compared to Anton.]
Technology - Intermediary
Message, method, and medium come together to establish both information and instruction. How we communicate is just as important as what we communicate. Words
will always be necessary to communicate pictures. Pictures help to explain words. Any metaphor in the Bible is evidence of the latter, the Bible itself is evidence of the
former. Christians should be wary not to eliminate tools God has given as benefit in any place or time. Christians should also be wary not to worship the tools so given.
People constantly seek newness. Innovation, we think, moves us closer to answering questions we all ponder. We sometimes value redeeming prospects of science
without thoughtful discernment. We must ask questions such as these: Does technology foster false hope? Are limits placed on creativity? Have positives and negatives
of use or abuse both been considered? Is the culture pressing the Christian to accept the latest inventions without careful reflection?
1. Why should Christians be involved in any aspect of God’s creation, including the internet?
Genesis 1:28; Psalm 8:5-7; 2 Corinthians 10:5
Psalm 24:1; 50:11-12; 89:11
Psalm 115:1; Isaiah 26:12
Isaiah 28:23-29
1 Kings 4:29-34
2. What has sin done to creation—including technology—and the human condition?
Genesis 3:5-6
Mark 7:20-23
Romans 8:19-22
3. What major cautions do Christians face by interacting with a corrupt culture, including technology? Why is there need for:
Law: 1 Timothy 1:8-11

Prudence: Proverbs 2:12-15
Discernment: Proverbs 2:7-11
Wisdom: Proverbs 2:1-6
Accountability: Galatians 6:1, 2; 1 Timothy 4:15-16
4. Social customs, cultural forms, and technological advances are not neutral. Neutrality does not exist. All forms and functions, all things and ‘stuff,’ all ideas and
imaginations are governed by points of view which come from people whose points of view are governed by the views to which they point. The only way that humans
can know anything in God’s universe is if he first revealed it to them (cf. Isaiah 28:23-28; Exodus 31:1-6).
5. Belief precedes understanding. We interpret information based upon our acceptance or rejection of God’s interpretation of His own world. Our interpretation of God’s
world is based upon God’s revelation of Himself to us. We know God by knowing His world. We know God’s world by knowing God. There is no such thing as “raw
data” or “brute facts.” From a Christian perspective, all things are God’s therefore everything is sacred, there is nothing ‘secular’ (Gen 1; 1 Chr 29:11; Neh 9:6; Ps
33:6-11; 50:9-12; 89:11).
6. God’s providential care for His creatures (Psalm 104; 10-15; 27-29) shows our world, bodies, and daily life depends on God, the builder of all things (Heb 3:4).
7. God is to be praised in all things (1 Peter 4:11).
8. God gives us all things (Acts 17:25; Romans 8:32; 2 Peter 1:3 “for life”).
9. All things are created for, by, and through God (Prov 16:4; 26:10; Isa 44:24; 45:7; John 1:3; Acts 7:5; 14:15; 17:24; Rom 11:36; 1 Cor 8:6; Eph 3:9; Col 1:16 (2x); Heb
2:10; Rev 4:11; 10:6) for which we bear responsibility in their use (1 Kgs 4:29-34).

1. Are we allowing the medium, message, or method to dictate our directives and directions?
2. Do we practice wisdom and discernment in our consideration of the unseen impact of technology on our lives?
3. How is our selection and interpretation of information impacted by technology?
4. How do we practice interpersonal communication in an electronic age?
5. Has technology altered our view of life’s meaning or purpose? If so, how? If not, why not?
6. Do we show what we value by what we talk about: computer “literacy,” career “placement,” or marketable “skills?”

1. Screens. Does the reading of screens inhibit or enhance a child’s learning? Should screen-time be limited? Why or why not? Do children need computer class as a
‘special’ during the school day? Why or why not? [Consider my two-part review of Andrew Piper’s Book Was There: Reading in Electronic Times,
http://warpandwoof.org/verbal-visual/who-needs-skype/)
2. Primary. Books to consider: The Wretched Stone, Chris Van Allsburg (the problems with visual image); Why the Sea is Salt, Vivian French (the problem of greed,
misuse); Even Higher, Richard Ungar (the problem of complainers versus doers); The Marzipan Moon, (the problem of ingratitude; leaving well enough alone). What
ideas presented are rooted in Christian truth?
3. Questions. Is there truth to be found in innovation, exploration, advancement? What errors are possible? What systems of thought or worldview teaching affects the
approach? Has application been reviewed Christianly? How does the technology adaptation correlate with the Christian view of reality in the following components?
Philosophy/Objectives: foundation and purpose.

Outcomes/Assessment: what students should be able to know-be-do
Scope/Sequence: the order and inclusion of material
Activities/Resources: what student-directed learning is employed
4. Administration. Is the role and focal point of education established on faith-learning integration rather than on technology? How does technology impact learners? Has
a technology vision statement been written which confines computerization to the thoroughly Christian mission statement of the school. Why do we do what we do?
What is the history of developing technologies either for good or evil?
5. Money. How do we restrict technology’s consumption of financial resources? Do schools need the latest ‘updates’ or the best teachers? Where will development
money be placed: in the creative, innovative teachers whose lives impact students’ lives for years to come or in the creative, innovative technology which has a shelf
life of two years to two days?
6. Curriculum. Do curricular offerings focus on grammar, logic, and rhetoric (thinking, speaking, and writing). Do employers value communication abilities in the
workplace? Why or why not? Is the Christian school graduate well developed as a thoughtful, reflective communicator? Does school prepare the worker for the
workplace or the person for life?
7. Critiques. Do we ask, “What does technology demand?" Do the following words drive our answers: time, money, convenience, novelty, expectation, expediency,
usefulness?
8. Writing. High school students should write a 250 word essay entitled “My Christian Philosophy of Internet Usage.” The paper must address the first three questions
above in “Biblical Foundations.” The students should address the question in the paper, “Why is it important for Christians to answer ‘why we do something’ before we
practice it?”
9. Reflection. Consider the lines in T. S. Eliot’s The Rock. “Where is the Life we have lost in the living? / Where is the wisdom we have lost in the knowledge? / Where is
the knowledge we have lost in the information?”
10. Worldview. Are we “pragmatists” looking for whatever “works?” How do we define reality?
Are we driven by fragmented data or a sense of coherence, the wholeness of all things?
11. Resources. Clouser, Roy A. “Chapter 4: What is a Theory,” in The Myth of Religious Neutrality: An Essay on the Hidden Role of Religious Belief in Theories. Notre
Dame, IN: University of Notre Dame Press, 1991. Boorstin, Daniel J. Cleopatra's Nose: Essays on the Unexpected (Vintage, 1994), esp. pp. 158-177. Gill, David W.
“Technology” The Complete Book of Everyday Christianity (IVP, 1997), pp. 1011-1019. Groothius, Douglas The Soul in Cyberspace (Baker, 1998).
Things - Objects, Tools, Skills

Everything comes from God’s hand (Isa 26:12; 1 Chron 29:14, 16). The work of human hands is dependent upon what God gives, causing the Psalmist to ask for God’s
blessing on the work of human hands (Deut 2:7; 8:17-18; 16:15; Ps 90:17). God’s works – including humans – are called “perfect,” “awesome,” “unparalleled,” “great,” as
well as “faithful and just.” For those who believe, God’s works produce gladness (Ps 92:4). God’s works are “perfect” (Job 37:16), “awesome” (Ps 66:3), “unparalleled” (Ps
86:8), “great” (Ps 92:5), as well as “faithful and just” (Ps 111:7).
1. God placed All Things in Jesus’ hands (John 3:35)
2. He gives life to All Things (Neh 9:6; 1 Tim 6:13)
3. He gives us All Things (Acts 17:25; Rom 8:32; 2 Peter 1:3 “for life”)
4. All Things are created for, by, and through Him (Prov 16:4; 26:10; Isa 44:24; 45:7; John 1:3; Acts 7:5; 14:15; 17:24; Rom 11:36; 1 Cor 8:6; Eph 3:9; Col 1:16 (2x); Heb
2:10; Rev 4:11; 10:6)
5. God is the builder of All Things (Heb 3:4)
6. All Things are under Him (Ps 8:6; John 13:3; 1 Cor 15:27, 28; Eph 1:22; Phil 3:21; Heb 2:8(2x))
7. He is upholding All Things by the word of His power (Heb 1:3)
8. He is before All Things and by Him All Things consist (Col 1:17)
9. He works out All Things after the counsel of His will (Eph 1:11)
10. Through Him (Jesus) to reconcile to himself All Things (Col 1:20)
11. In All Things He might have preeminence (Col 1:18)
12. He has been appointed heir of All Things (Heb 1:2)
13. The end of All Things is near (1 Pet 4:7)
14. Until the time comes for God to restore All Things (Acts 3:21)
15. He will make All Things new (Rev 21:5) and he who overcomes will inherit All Things (Rev 21:7)

1. In All Things may God be praised (1 Pet 4:11)
2. All Things are for us to enjoy (1 Tim 6:17)
3. Give thanks for All Things (Eph 5:20)
4. His anointing teaches you All Things (1 John 2:27)

1. Six Principles, Six Question Sets for All Things (Subjects)
1. First Things What is the source or origin of any subject (thing)? What is the first mention of the idea in Scripture? Why is this initial Scriptural point of
reference so important? What is the role of Genesis – the first book in the Bible – in any theme? What is God’s original intention for anything?
2. Shattered Things How has sin corrupted or distorted the original God-given purpose or focus of the subject? In what way has human thinking been
fragmented in this discipline by the shattering of sin? Why is it incumbent upon Christian educators to understand how the original reason or meaning for a
subject has been adversely affected by sin?
3. Reforming Things How is the subject completed or repaired by Christian thought? What is the unifying factor or factors that brings together the parts
fragmented by sin into a redemptive whole, mirroring God’s original intention?
4. Worldviews Change Things How does a sinful view or redemptive view of life and things impact a person’s belief? What beliefs or experiences fashioned
the life and thinking of any author, historian, journalist, movie producer, playwright, poet, scientist, or sociologist? Why are these influences important for
understanding their work?
5. Different Things Why is the difference between the words “distinctive” and “alternative” important in a school’s purpose? What makes the Christian school
unique from other academic institutions? How should a Christian school practice the first four principles and question sets in a way that alters why, what, and
how subjects (things) are taught? How should Christian administration and teachers be distinctive in their person and work from others?
6. Progressing Things If sin has distorted all things, how do Christian people believe or practice truth? Why is maturity, growth, or sanctification in Christ
essential for integration to take place? How does a Christian teacher grow to understand all things through Christ? Is faith-learning, biblical integration ever
complete?
2. Science Things God, not matter, is eternal. If we know from where everything originated, then we know to whom we’re responsible. God is both transcendent and
immanent—apart from and close to, caring for His creation at the same time. God created. Matter was brought into being (Neh 9:6; Job 12:10; Acts 17:25, 28; Col
1:17; Heb 1:3). For example concerns for matter include death, life cycles, entropy, etc.
3. Science Things God, not matter, is eternal. If we know from where everything originated, then we know to whom we’re responsible. God is both transcendent and
immanent—apart from and close to, caring for His creation at the same time. God created. Matter was brought into being (Neh 9:6; Job 12:10; Acts 17:25, 28; Col
1:17; Heb 1:3). For example concerns for matter include death, life cycles, entropy, etc.
Literature Things Every writer, every writing, has the following in common:
1. Common Image—each writer bears the reflection of the Creator. Each person is creative, dependent upon God for his/her creativity.
2. Common Condition—each writer is inherently corrupt. Falsity and error are always possible. However, all can (a) be awakened to supernatural sensibilities, (b)
have aesthetic (creative) appeal, (c) produce awe-inspiring work and (d) be discerning (recognizing error, retrieving truth).
3. Common Grace—the goodness of all creation benefits all people (Gen 39:5; Ps 107:8, 15, 21, 31, 43; 145:9, 15-16; Matt 5:44-45; Luke 6:35-36; John 1:9; Acts
14:16-17; 1 Cor 7:12-14). Creation, conscience, and Christian influence can offer a reflection of God’s beneficence, goodness, grace, and enjoyment in life.
4. Common Truth—universal principles are for all people, places, cultures, and time.
4. Math Things Mathematical concepts have their source in the eternal, personal, triune Creator.
1. Mathematics can teach reasoning and logic.

2. Problem solving is a possible result of applied mathematics.
3. Infinite number sets can be better understood because of mathematics.
4. Math is rich with patterns and designs.
5. Some math is abstract; for example, the three indeterminate ideas that give foundation for Euclidean Geometry: point, line, and plane.
5. History Things Basic Christian principles for studying the past do not change and include:
1. All people everywhere, for all time, worship and declare things “sacred.”
2. God has displayed Himself in historic events that have raised supernatural questions.
3. The doctrines of sovereignty and providence show God’s work can be seen in history.
4. Human desire for autonomy is set against God’s work in history.
5. Miraculous events are evidence of a God-centered view of history.
6. Interdisciplinary Things Each discipline has its own set of rules, laws, directives, and approaches. The following list might be beneficial to note practical ways subjects
(disciplines) can both be understood individually and collectively.
1. “Coherence” is the intersection and unification of heaven and earth, supernatural and natural. From the very first statement in Scripture, unity and wholeness were
necessary—“the heavens and the earth” meant “everything from A to Z” in the Hebrew mindset. There is a unity of Truth (Josh 2:11; 2 Kings 19:15; 2 Chron
2:12). All “truth” is inclusive within His “Truth.” Since God alone made “the heavens and the earth” (Neh 9:6; Prov 30:4; Isa 44:24), the whole of creation gives Him
praise (Ps 69:34). Christian thinkers must answer the question “How do our studies give praise to God?” [From http://warpandwoof.org/marks-theology/coherence/
(http://warpandwoof.org/marks-theology/coherence/) ]
2. Clear definitions of all classifications in all fields are required.
3. Administrators must take the lead by teaching in a discipline and organizing the interdisciplinarity mindset within a faculty.
4. Translators – communicators who understand other disciplines – are necessary to bridge specialists in any discipline with each other.
5. Bridges between disciplines find vocabulary and application connections.
6. A “declaration of interdisciplinarity” is needed to link common ideas.
7. Identifying Things Have students find objects, tools, and skills necessary for anything. From the exploration have students create the following, each explaining the
thing being studied:
1. Mnemonic chants
2. Visual, pictorial classifications
3. Poetic connections
4. Musical scores
5. Choreographed dances
Things - Thinking, Principles, Intelligence

Reason and intelligence are effective, God-given instruments (1 Kings 4:29-34; 2 Chron 2:12), though their use must be tempered with humility (1 Cor 8:1, 2; James
3:13). Reflection of God’s omniscience—He knows everything—is imprinted within people having been made in God’s image (Ps 94:10, 11). Logic, rhetoric, and wisdom
are patterns of thought resident within God’s nature mirrored in human nature (1 Sam 2:3; Col 2:2, 3). Humans certainly do not know all things (Ecc 7:23-25; Jer 33:3) nor
do they always use their knowledge with discernment, wisdom and virtue (2 Peter 1:5-9). We must be careful, then, of the pride of knowledge and the snobbery of anti-
intellectualism (Acts 18:24-28; 1 Cor 8:1). Genesis three explains the ruination of God’s intention for knowledge described in Genesis one and two. According to
innumerable Scriptural sources (Rom 1:18, 25, 28; 8:6, 7; Eph 4:17-19; 1 Tim 6:5; 2 Tim 3:8; Titus 1:15, 16) sin has adversely affected human intellectual capabilities. The
corrective for people’s sinful thinking is a renewal of the mind by the saving grace of Jesus (Rom 8:6, 7; 12:2; Eph 4:20-24; Col 1:21-23; 3:10; Heb 8:10; 10:16). While sin
continues to distort truth, we must always be on the lookout for the kernel of truth, and allow the chaff of error to be blown away. In order to practice the oft-repeated
phrase, “All truth is God’s truth,” we must reorder our thinking biblically. How does this change in thinking occur? Both Ephesians 4:17-5:2 and Colossians 3:1-17 provide
a pattern to follow. Depraved minds (Eph 4:17-19) are transformed by God’s grace at salvation (4:20-24; Col 3:9-10) and should be in a constant state of renewed
thinking (Col 3:1, 2). [Source: http://warpandwoof.org/2013/10/22/interdisciplinary-education-within-biblical-theology/ ]
1. What we know and believe, and how we interpret what we know and believe as Christians, is based on the fact that we are a new creature (2 Cor 5:17) with a new
conformity (Rom 8:29), a new mindset (Rom 8:5-8), a new thought process (Phil 3:10), a new attitude (Phil 2:5), a new way to learn about and live life (2 Cor 5:16),
and a new distinctiveness (Col 1:28-2:10).
2. The distinctiveness of the Christian life is based on the fact that God is holy, and requires holiness of His people (Lev 11:44; 1 Pet 1:13-16). “Holiness” comes from the
word in Hebrew “to cut.” In the Old Testament, a covenant, treaty, or contract was made by killing an animal, splitting it in two, and then having both parties walk
through the middle of the two pieces. This was called a “conditional” covenant, “If you do this for me, then I will do this for you.”
3. In an unconditional covenant, one person promises to do something for the other no matter what the other party does (for example in God’s promise to Abram in
Genesis 15). The idea brought to our own day is that God is a cut above the rest. The basis for God’s holiness is His transcendence: He is set apart from His
creation, He is different than we humans. He is the uncommon versus the common, the extraordinary versus the ordinary, the “top-o-the-line” versus generic. The
question for believers, then, is, “How can we mirror God’s distinctiveness in our thinking and living? How can we be ‘reformed,’ ‘sanctified,’ or ‘holy’ in our thinking?”
4. “All things come from God; what we give, He has given (1 Chron 29:14, 15) All that we are, have, and do comes from God originally.
5. “May your ways be known on earth” (Ps 67:2) Heaven’s conduct is possible to know on earth.
6. “The earth is the Lord’s and everything in it” (Ps 24:1; 50:12; 89:11) Ownership of property must begin with God.
7. “Do you know the laws of heaven?” (Job 38:33) Scientific law was designed by God and discovered by humans.
8. “He establishes order in the heights of heaven” (Job 25:2) The interrelationship of all things finds it origin with God.
9. “The Lord looks down from heaven and sees all mankind does” (Ps 33:15-17) Nations and people are responsible before God.
10. “God established all the boundaries of the earth” (Ps 74:12-17) The physical world is regulated and restricted by God.
11. “God humbles Himself to behold…things on earth” (Ps 113:5-8) God stoops to human level to show His care.
12. “Your hands made me and fashioned me (Ps 119:73). God participates in the formation of the human body.
13. “Your laws endure to this day, for all things serve you” (Ps 119:91) Rules to govern all of life have their source in God.
14. “He gave a decree that would never pass away” (Ps 148:6) God ordained all of human history.
15. “God formed the earth…to be inhabited” (Isa 45:18) The earth was made by God for human occupancy.
16. “I brought Israel out of Egypt and the Philistines from Caphtor…” (Amos 9:7) God is the Lord of nations and the Lord of history.
17. “The earth will be filled with the knowledge of God’s glory (Hab 2:12-14) Nations will give God glory in everything that they do.
18. “Every word a man speaks will be accounted at the judgment” (Matt 12:36) Nothing is hidden from God. Conversations are heard by God.
19. “God gives life to the dead…calls into being that which does not exist” (Rom 4:17) God raises the dead and creates from nothing.
20. “Everything that was written in the past was written to teach us” (Rom 15:4) God’s Word continues to establish principles of conduct for today.
21. “We take captive every thought to make it obedient to Christ” (2 Cor 10:5) Thinking and teaching is to restore a Christian worldview.

1. Biblical principles for all things means ‘Principalization,’ “that procedure which seeks to discover the enduring ethical, spiritual, doctrinal, and moral truths or principles
which the writer himself set forth by the way in which he selected his details and arranged the contextual setting of his narrative. Principalization seeks to bridge the
“then” of the text’s narrative with the “now” needs of our day; yet it refuses to settle for cheap and quick solutions which confuse our own personal point of view (good
or bad) with that of the inspired writer.” (Walter Kaiser, Toward an Exegetical Theology, Baker, 1981, pp. 150-63, 197-98).
2. Principles must be internalized by me in order for them to have an effect on me.
3. Principles from Scripture must impact a Christian’s knowing, being, and doing.
4. Principles from Scripture are based on the person and work of the eternal, triune, personal Creator of the universe.
5. Principles from Scripture can be applied through God’s creation since it was God who created the principles that are now embedded in His creation.

1. Student Naming Responsibilities Because God gave humans the responsibility to “name,” then:
1. Humans have authority to construct rules for any study or discipline. Rules give parameters, understanding, and a means of dialogue. Rules are a good and
necessary component of education. Students can make up rules to new games.
2. “Classification” gives students a means of organization, an ability to understand the parts within the whole. Structure and order allow people opportunity for
comparison, interaction, and security. Students can organize events.
3. Time must be spent and thought given in order to understand, discuss, or use anything. Every subject demands thoughtful deliberation and reflection. Students
think about what they will do before they do it.
4. Creative expression within the framework of any study is celebrated. God and Adam both took liberty in naming the creation what they did. Students give names to
things.
5. Relationship and interaction with creation seem to be the reason for the authority to “call.” Authority is not for the exercise of power but benefits growth and
fulfillment for humans and their interaction within God’s world. Students do not “lord it over” others when playing a game but build partnerships and friendships
toward community.
2. More Applications 1: Principles are applied from:
God’s Attributes – God’s characteristics set standards for understanding life
1. Accurate calculation in math is possible because God is Just

“Using a ruler or a calculator is how we get exact measurements.”
1. Ethical standards exist because God is Eternal

“Don’t change the rules in the middle of the game.”
1. Art is produced because God is Creator
“Painting and drawing are good ways to express ourselves.”
1. Reading is possible because God spoke

“Learning to read and write help us talk with others.”
3. More Applications 2 - Principles are applied from:
Scriptural Principles – individual truth statements give authority about life
1. God is sovereign; He gave humans responsibility to rule the world

“Being the leader of your group is a big responsibility.”
1. Economic opportunity and honesty God says applies to all people

“When you’re playing games be fair and don’t cheat.”
1. Storytelling is important to perpetuate God’s truth

“Reading books helps us to know how to live.”
1. God holds nations responsible for their actions

“Sometimes countries we study in history make wrong choices.”
4. More Applications 3 - Principles are applied from:
Bible Study – application of biblical truth interprets everyday life
1. Private property is assumed based on the eighth commandment

“Don’t take something off another’s desk; it doesn’t belong to you.”
1. Animal rights are important as they were protected in Exodus

“Bird-feeders are good; shooting robins with B-B guns is wrong.”
1. Hygiene is practiced because Leviticus says not to spread disease

“When you go to the bathroom wash your hands.”
1. Research must be done since Proverbs advocates increased knowledge

“Using the library helps to increase your understanding of a subject.”
Things - Sharing, Giving, Philanthropy

Biblical principles of wealth and welfare include the gleaning principle from Leviticus 19:9-10. God gave landowners both benefit from and responsibility for wealth. God
told His people to harvest their crops. However, whatever fruit fell to the ground or was on the edges of the field was to be left behind for the poor. Those who had need in
the neighborhood could then go into the field to pick up produce. God was establishing an important principle: the poor need a hand up, not a hand out. “Handouts” tend
to steal from the poor. Initiative and work are taken from those who need it most. Dignity and respect soon follow. Even for the thief, he should “no longer steal, but rather
let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Eph 4:28).
1. God's intention for humanity was to manage and conserve, not use and abuse, the creation. Both production from and preservation of earth's resources are possible.
Theologians call this “the cultural mandate” (Gen 1:28, 29).
2. The economically powerful are to protect the economically weak. [For instance, read my essay entitled “gleaning” (http://warpandwoof.org/2014/01/14/gleaning/).] God warned people
that political leaders would come with economic conditions causing severe consequences (1 Sam 8:11-17). The awfulness of land-grabbing, lying, court-corrupting,
murdering, self-indulgent leaders is nowhere better captured than when Ahab stole land from Naboth (1 Kings 21).
3. Laziness may be cited as one reason for poverty in Proverbs (6:11; 10:4, 15; 13:18; 20:13; 22:1; 28:11; 30:8-9). However, Proverbs chapters 28 and 29 specifically
indicate that the “ruling classes” bear responsibility for economic direction of a country. [See my essay entitled “peace.” (http://warpandwoof.org/2015/11/17/peace/)]
4. Uncaring attitudes for the poor that arise from wealth and privilege are cited as reasons for judgment (Isa 3:16-26; Amos 4:1-3; 8:4-6). The exile of Judah was largely
the result of economic injustice (Amos 2:6-7; 5:7-12; Micah 3:8-12), as was the flood (Gen 6:6, 11, 13). In Genesis 6:11 and 13 when God judged the “earth filled
with violence” the Hebrew word hamas was used. God desires to fill the earth through human procreation (Gen 1:28; 9:1), whereas the greedy fill the earth by
procreating violence (Ezek 8:17; 28:16). [1] The prophets use the same word to describe the exploitation of the poor by the rich (Amos 3:10; Micah 6:12).
5. Dishonesty (Amos 8:4-6), selfishness (through loans, Amos 5:11), loving things over people (Isa 5:8; Micah 2:1-4), and courtroom bribery through unjust judges (Isa
1:23; 3:13-15; Amos 5:7, 10, 12) are targets of prophetic condemnation. Scripture judges the rich by how they treat the poor (Job 29:12, 16; Ps 112:9; see also, Deut
15:1-11; James 2:1-7, 15-16; 4:13-16; 5:4; 1 John 3:17).
6. Economic justice is a prophetic imperative (Isa 11:5; 42:1; Ezek 45:8; Zech 14:14, 21). Biblical injunctions concerning financial justice are often tied to
indebtedness. The responsibility is directed toward the creditors—those who have the financial ability to abuse others by lending at interest (Ex 22:25-27; Lev 25:35-
38; Deut 23:19, 20). Judgments against the lending-borrowing practice focused on exorbitant interest charged to those in need while “the rich became richer” (2 Kings
4:1-7; Neh 5:1-13; Ps 15:5; Prov 28:8; Jer 15:10; Ezek18:13; 22:12; Hab 2:7).
7. A communitarian emphasis developed in the early church where people shared the wealth they owned with each other, which included monetary gifts demonstrating
participation in ministry (Acts 2:44-45; 4:34-37). The Greek word koinonia includes monetary gifts as “fellowship” as seen in Philippians 4:10-19. [Further comments
on fairness, social consciousness, equality, and equity can be found in my essay entitled “That’s Not Fair!” (http://warpandwoof.org/2013/04/30/thats-not-fair/)]
8. Christian teaching on poverty must include the following ideas and ideals: (1) God, not humans, owns everything; (2) custodial conservation of the earth is dependent
upon faithful, responsible, creative people; (3) giving is to be “open-handed” versus “tight-fisted” (Deut 15:7-11); (4) stewarding creation should be prompted by and
considerate of the next generation; (5) history curricula should include a poverty focus from the vantage point of corrupt governments as much as it might include
corrupt businesses; (6) teaching on private ownership and responsible stewardship should be wedded; (7) wealth produces accountability and opportunity to benefit all
(1 Tim 6:17-19). [On these and other points see my essay here entitled “giving”. (http://warpandwoof.org/2017/11/28/giving/)]

1. I will not “look down” on those who have less than I, but “look up” to God who has given all things.
2. I am responsible for what I have: one dollar or one million dollars.
3. I am responsible to protect those who are “weak” in whatever way I am “strong.”
4. My attitude should always be one of caring, mindful that Sodom and Gomorrah were destroyed because of, among many other things, an unconcerned attitude toward
the poor and needy (Ezek 16:49-50).

1. Business “Mr. Seebeck is executive director of Partners Worldwide, a Michigan organization that provides mentoring relationships for business owners in the
developing. Mr. Seebeck was a missionary in Bangladesh and Africa for nearly 20 years, but he saw the limitations of all the good work church people did. Now Mr.
Seebeck says, ‘Business is the greatest hope for the world's poor.’ He sees business profits as consistent with God's purpose for humans. Profits, unlike activities that
are donor dependent, are sustainable. Making a profit, he argues, is a better stewardship of God's resources than pleading for funds, spending them, and going back
for more.” Rob Moll, “Earning Commissions on the Great Commission,” Wall Street Journal Online 12 Nov 2009.
2. The Business as Mission movement began in the 1990s, when globalization allowed Christian business people to build companies overseas. Business missionaries
could become integral parts of a community, build trust with locals through business relationships, and minister every day of the week—not just Sunday—to
employees, vendors, suppliers and customers. In the late '90s Neal Johnson was at Fuller Seminary in California planning a career change. He'd worked overseas in
banking and law for decades, and he wanted to combine his business skills with missionary work. But his initial dissertation proposal on business as mission was
rejected. "I was told it was not a subject for someone pursuing a Ph.D.," he said. Eventually, the committee relented. Today, Mr. Johnson is the dean of the business
school at Bakke Graduate University—an international Christian school based in Seattle but offering courses from Hong Kong to Hungary—whose business program
focuses solely on training students to integrate faith and missions with business. In the past decade, the movement has exploded, at least in interest among
missionary agencies. Steve Rundle, an economics professor at Biola University in California, has been studying business as mission for 15 years. Prof. Rundle says
that much of the movement is still informal, led by individual entrepreneurs. Because many business owners work outside of traditional mission agencies, it can be
hard to quantify their numbers. But surveys of U.S.-based agencies found that about 5% of their missionaries are working in business, up from almost nothing 20
years ago. At a handful of agencies, as many as a quarter are using business as mission principles of profitability, the production of marketable goods and services
and integration of Christianity and evangelism into the business. Rob Moll, “Earning Commissions on the Great Commission,” Wall Street Journal Online 12 Nov 2009.
3. Peter Singer Do we give because we feel guilty or see a need? What is ‘entitlement’? How important is responsibility?
http://www.wsj.com/articles/peter-singer-on-the-ethics-of-philanthropy-1428083293 (http://www.wsj.com/articles/peter-singer-on-the-ethics-of-philanthropy-1428083293)
4. Story Professor Jack Chambless was trying to teach his students about ‘entitlement’ and ‘responsibility.’ Students in Chambless’ classes were to write an essay
explaining their definition of the American Dream. Like most folks, the class wanted basic needs met for themselves and their families. Chambless’ students were then
asked if the federal government was to help them achieve their American dream. College age young people “wanted government to pay for tuition, provide a job, give
money for a house, make sure free health care is provided, pay for retirement, and raise taxes on rich people so that they could have more money.” One young
woman in the class accepted the fact that her freedoms were being reduced by receiving public aid, but she did not care. When students returned the next day
Chambless asked them to place their wallets and purses on their desks. The professor grabbed one student’s wallet and took out all the cash. Chambless “then told
the shocked student that part of my American Dream is to have a cabin on a lake so that I can enjoy my retirement.” The students had no understanding that the
money to pay for all their wants in life had to come from some place. Taking money from someone’s wallet made students rethink taxpayers paying for entitlement
programs. Jack A. Chambless, “Today’s lesson: Dream, but not at government’s expense,” October 09, 2011, Orlando Sentinel.
5. History George Peabody, widely acknowledged as the founder of modern philanthropy, gave millions of dollars in gifts toward educational causes in the mid 1800’s.
Why?
"Deprived as I was of the opportunity of obtaining anything more than the most common education, I am well qualified to estimate its value by the disadvantages I
labour under in the society [in] which my business and situation in life frequently throws me, and willingly would I now give twenty times the expense of attending a
good education could I possess it, but it is now too late for me to learn and I can only do to those that come under my care, as I could have wished circumstances had
permitted others to have done by me."[14] Quoted by Miles Harvey in The Island of Lost Maps: A True Story of Cartographic Crime. (G.K. Hall, 2000, 2001): 24-25.
6. Philanthropy Giving to others necessitates that an individual or institution such as the Lilly Endowment nurture ideals which are: (1) voluntary (2) missionally directed
(3) others-centered (4) beneficial over the long-term (5) relationally based (6) for the common good (7) systemic in both approach and application (8) modeled by
mentors (9) multiplied through organic, local associations, and (10) supporting of volunteer organizations which benefit a wider community. Since 1937 the Lilly family
fortune has created a charitable trust grown in a community for the benefit of other communities.
7. Josiah K. Lilly famously intoned that leaders built men not businesses adding the necessity of being conservatively progressive; not setting aside foundational ideals
but wedding them with transitions necessary for changing times. The Lilly Endowment has led emphases on community, education, and religion based on its century
old mission. The Christian virtues the Lilly family had in mind both for their company and later their philanthropic pursuits show eternal commitments should be woven
through temporal concerns.
[Source: Mark Eckel, “Lilly Endowment”© http://warpandwoof.org/2016/12/28/lilly-endowment/ (http://warpandwoof.org/2016/12/28/lilly-endowment/) ]
Things - Treasures, Artifacts, Archaeology

We often recall the past based on antiques, remembrances, finds, or discoveries. We rekindle memories of the past because we believe some things should not be
forgotten. We observe the historic remembrances, investigating our discoveries, drawing conclusions, “applying our hearts to all that is done” (Ecc 8:9). Humans have
been given rule over the past works of God’s hands (Ps 8:6). People are called to “come and see” (Ps 46:8; 66:5), “ponder” (Job 37:14), and “meditate on” (Ps 77:12)
God’s works. God uses things, items, and lessons from the past to remind His people of their responsibility to Him (Deut 6:4-12, 8:1-10).
1. Psalm 77:10, “Then I thought, ‘To this I will appeal: the years of the right hand of the Most High.’” What strikes the reader is that the Creator has no “years.” He is
eternal. Not only is 77:10 the center of the Psalm but it is the only courtroom to which we can bring our case so that it is heard. We cannot measure our
circumstances apart from the eternality of God. The downside of this is that we may not know any conclusions, have any answers, or even see any justice in our
years. And that is the point. There is nothing left to think about. There is no more reflection to be done. There is nothing left to say. Pull up a rocking chair and have
a seat. Look at the ways and works of God.
2. “Telling” is an often cited response to God’s works. The writer himself declares that he will speak of God’s acts (Ps 9:1; 71:17; 145:4). The command “to tell” is
repeated often (Ps 26:7; 105:2; Ps 145:5). Songs are to be sung in response (Ps 107:22). The directive is given to His creation “everywhere in His dominion to give
Him praise” (Ps 103:22). Furthermore, the earth is said to be “satisfied” with God’s works (Ps 104:13) while the heavens “pour forth praise” (Ps 19:1, 2). Even God
Himself is found “rejoicing in His own works” (Ps 104:31). People not necessarily linked to Israel are said to “declare your works” (Ps 64:9; 75:1; 1 Chr 16:24) which
men have “extolled in song” (Job 36:24) “that all men might know” (Job 37:7). Humans see God’s work and all He has done for them (Josh 24:31; Jud 2:7, 10).
3. Three Psalms in particular mark a repetitious response to the Almighty’s labor on behalf of humanity. Psalm 107 recounts the benefits of “God’s wonderful works for
men” supporting those in and outside of the covenant community (vv. 8, 15, 21, 22, 24, 31). Psalm 111 remembers (v 4) the greatness (v 2), honor (v 3), power (v 6),
and justice (v 7) of God’s works. Psalm 145 demonstrates human (vv 4, 5) and creational (v 10) response to God’s works while indicating His involvement shows His
compassion (v 9) and love (v 17) toward all He has made.
4. James 1:25 explains that one antidote to forgetfulness is activity. The Sabbath is a “sign” practiced now through community celebration of Jesus’ resurrection. Feasts,
stones, tassels, tabletops, and repositories for Scripture were the premise for active reminders through monuments, holidays, and medallions. We “make” history live
again by singing, pledging, bowing, eating, and drinking with gratefulness to God for who He is and what He has done (Ezek 20:12, 20; 1 Cor 15:54-16:2; Esther 9:27-
28; Josh 4:7; Num 15:39-40; 16:26-40; Deut 11:18).
5. “Forgetfulness” is: (a) human-centered fear of others who confront us (Isaiah 51:13); (b) thinking God is no longer necessary (Hosea 13:6); (c) moving quickly away
from God’s counsel (Ps 106:13); (d) an ongoing possibility unless replaced by intentional remembrance of crucial doctrine (2 Pet 1:12-15; 3:2, 8).

1. The Personal Eternal Creator gives the past meaning.
2. Human responsibility in the present is based on personal choice against past sin.
3. God is not bound by time—He created it; God does work within time—He controls it.
4. If time is part of creation given to humans to manage and preserve, then we bear responsibility to remember the past.

1. Time Capsule A school-wide project could involve every class, every individual. Plan a class reunion in 25 or 50 years to revisit the past items left in the cylinder.
2. Archaeological Dig Use a plot of ground that you have already sown with “antiquities.” Teach students the importance of archaeology, care for antiquities, and the
problem of grave robbers.
3. Vintage Apparel Have students dress in or bring in clothing their mom or dad wore in the past. Visit a vintage apparel store online or have a discussion with a local
clothier in class. Ask the general questions, “Why are people interested in wearing fashions that are not current? What does interest in old clothing say about us?”
4. Historic Signs Identify road markers reminding people of important places, people, and events in your area. Use the study of historic signs as an assessment tool:
creating a scrapbook, a digital webpage, or an interview with a community historian. Review the “history” faith-learning integration pages for reasons to study historical
markers.
5. Historic Monuments Create an assignment dedicated to connecting with past by finding and commenting on memorials for your city, state, or nation.
6. Tombstones Grave markers are an opportunity to study antiquity from the point of view of a community’s deceased members. Identify important ideas or captions on
the gravestones that could create life lessons.
7. Old-fashioned Candy Cracker Barrel® restaurants are famous for carrying candy from bygone days. Students could study the candy and the companies that produce
it to discover why things of the past are still being sought today.
8. “Traditional” “Old” “Ancient” What are the meanings of these words? Could the words carry derogatory meanings? Why or why not?
9. Smithsonian Museum Why would Washington D.C. dedicate a museum to past artifacts from past? Visit https://www.si.edu/Collections (https://www.si.edu/Collections) to find out!
10. Questions Why is the study of history important? (Psalms 77:10-12 and 143:5). What are the benefits and/or drawbacks of ritual? What does ritual have to do with
time? (Matthew 26:27-29) What is the importance of remembering times past after reading Deuteronomy 6:20-25 and Joshua 4:17? Why should we create and
maintain museums? Why is remembering the past important?
11. Travel What does touring or visiting other places do to our view of the past? What does a visit to Ellis Island do to our view of that which our ancestors had to contend?
12. Discovery Make a list of discoveries (scientific or historic) that changed the course of human endeavor in any arena. For instance, what transformations came about
because of discoveries in transportation (the wheel, the auto, the plane), chemistry (gun powder, atomic weapons), or biblical archaeology (Nuzi Tablets, Dead Sea
Scrolls)?
13. Books The importance of (1) remembering America’s past, America: A Patriotic Primer (Lynne Cheney); (2) grandparents, My Grandparents Love Me (Claire
Freedman, Judi Abbot); (3) being a grandparent, Great Lessons and Grand Blessings (Elmer Towns); (4) holidays, Christmas in America (Calista Gingrich); (5) past
leaders, We the People (Juan Williams); (6) exposing injustice, 30 Days a Black Man (Bill Steigerwald); (7) the African-American experience, This Far By Faith (Juan
Williams).
Vocation - God Works, Created Work, Work is Good

In the ancient Near Eastern world, the gods were lazy, creating human beings to do the work they did not want to do. Not so Yahweh, the triune God of Israel. “He never
sleeps” declares the Psalmist (121:4). Jesus explains, “My Father is still working, and I also am working” (John 5:17). A plethora of metaphors identify God as a worker:
weaver (Ps 139:13-16), shepherd (Ps 23), and potter (Jer 18:1-9) to name a few. God’s work (Gen 2:3) is the basis for human work. [From www.warpandwoof.org/work/]
Vocation is ministry. Our abilities, whatever they may be, are God-given. Our work, no matter what we do, matters to God. Our jobs, well done, show our love for others.
Our beliefs impact our work practices. Our view of God orders our view of work. Our work works best when we follow Genesis Law. Either we serve work & it becomes a
god, or we serve God & work becomes our service to God.
1. In Genesis 2 alone, God works as . . .Craftsman (2:2), Artisan (2:7, 9), Gardener (2:8), Fashion Designer (2:18), Zoologist (2:19), Potter (2:19), Builder (2:22). We
mirror God’s work.
2. God makes everything; He is distinct from humanity. Work given as a gift.
3. God’s reality for creation: the words for “create/make.” Our work replicates God’s work.
4. God stationed unseen principalities in place (Ps 33:9; 119:91; 148:6). Work for our benefit.
5. God gives invisible, unchanging rules, determined and established at creation, which run the universe at the Creator’s behest, all assigned properties and place (Jer
33:2, 20-21, 25-26; Lev 26:4; Jer 8:7; Gen 18:10, 14; Ecc 3.11). Work is good (Ecc 2:18-23 vs 2:24-26).
6. Repetition in chores, cleaning, memory work, maintenance, and drills suggest a regular, routine of life. Daily patterns produce results. This kind of work is often
referred to as “menial,” “tedious,” or “boring.” But these words are a result of perspective and attitude. We should view nothing as “below me,” small, or worthless.
Rather, we should work hard now for tangible outcomes later (cf. Proverbs 22:29; 27:18; 2 Timothy 2:6).
7. Daily assignments and schedules suggest that we plan our work and work our plan. Concentrating on the tasks at hand is the goal of the worker. Strategy, intensity,
and commitment are necessary ingredients to finish any assignment (cf. Proverbs 10:4; 21:5; 27:23).
8. Genesis was written after Israel came out of Egypt, just before they entered Canaan. God’s people would encounter many different views of life. God wanted to
establish His view of life for His people. Many mythical stories of creation exist. God’s intention in Genesis is to tell the historical events establishing a distinctive
message from the others.
9. In a creation myth contemporary to Genesis, humans are created to serve the gods. In the Enuma Elish, the Mesopotamian creation myth, the chief god Marduk
creates humans from the blood of a dead challenger: “Let him (man) be burdened with the toil of the gods . . . Imposed toil on man, set the gods free.” Humans were
created to serve the gods. The end result of such a belief system includes:
1. Deuteronomy 4:15-19 warns us what happens if we worship the creation

2. Dictatorships vs. democratic republics: production vs. personhood
3. Tyrants care more for things than people: materialism, pragmatism, consumerism
4. Slavery is the end result of a culture which elevates things over people
5. When things matter most, work becomes tedious, boring, monotonous, unfulfilling
10. God passed on the responsibility of creation to humans, His vice-regents. We now bear responsibility for the following traits and processes:
1. Artistry—God made, worked (2:2)

2. Regulation—God separated (1:4, 7, 14, 18)
3. Organization—God called
4. Evaluation—God saw
5. Appreciation—God saw “it was good”
11. God gave creation the ability to create (1:11, 12 (2), 21 (2), 24 (2), 25 (2) “after its kind”—according to its own species). So creation has been given its own rhythm,
cadence, order, harmony and predictability. There is a cadence to life whether we live on a farm, in the city, on a seaport, or in the woods.

1. What do the words “values” and “virtues” tell us about our mission at work?
2. How are the cultural ethics of work different than the Christian view of work?
3. How should we treat people as “people” at work instead of “resources?”
4. How should we treat problems as “problems” to be overcome instead of placing blame?
5. Why should the “bottom line” of profit include the “bottom line” of people?
6. We should enjoy and make good things from God's world.

1. Research Baylor University Study: go to church, commit to a local church, be involved in that church, job satisfaction results.
http://www.baylor.edu/mediacommunications/news.php?action=story&story=144084 (http://www.baylor.edu/mediacommunications/news.php?action=story&story=144084)
2. Quote [If] the workplace is emptied of any sense of the presence of God the work becomes an end in itself. It is this “end in itself” that makes an un-sabbathed
workplace a breeding ground for idols. We make idols in our workplaces when we reduce all relationship to functions that we can manage. We make idols in our work
places when we reduce work to the dimensions of our egos and control. - Eugene Peterson, Christ Plays in 10,000 Places
3. Toys Our fun and games can be enjoyed by all people because the Creator made people to be freely creative. What are your favorite toys? How does the fun you
have with your dolls, trucks, blocks, and balls tell you about God? Why do you think God wants us to have fun?
4. History All kinds of stories, ideas, accounts, people, and Christian teaching is available in: https://www.christianhistoryinstitute.org/magazine/issue/vocation/
(https://www.christianhistoryinstitute.org/magazine/issue/vocation/)
5. Playground Create a chant in anticipation of, and thanking God for, recess. Have students develop a cheer that incorporates the Biblical view of exercise, play, and our
physical bodies.
6. Ponder “If you make your bed every morning, you will have accomplished the first task of the day. It will give you a small sense of pride, and it will encourage you to do
another task and another and another. And by the end of the day, that one task completed will have turned into many tasks completed. Making your bed will also
reinforce the fact that the little things in life matter. If you can’t do the little things right, you will never be able to do the big things right.” Admiral Bill McRaven, The
Weekly Standard, 2 June 2014.
7. God's Property Stamping desks, lockers, books, name-tags, even the school building with labels that declare "Joey's desk, on loan from God" would reinforce the
theme.
8. Sing Why is a hymn like “For the Beauty of the Earth” important for discussions of work? What other Christian or non-Christian songs celebrate work?
For the beauty of the earth / For the beauty of the skies / For the love which from our birth / Over and around us lies / Lord of all, to thee we raise / This our
grateful hymn of praise.
9. Games Make Up Alternatives to 'Usual" Games: have students create games where there are no winners or losers.
10. Reading. Leland Ryken Work & Leisure. Os Guinness The Call. Tim Keller Every Good Endeavor. Schwehn & Bass, eds.Leading Lives that Matter. Steven Garber
Visions of Vocation
Vocation - Hardship, Difficulty, Drudgery

Sin impacts people, places, things, activities, ideas – everything. Work, too, has been traumatized by human corruption. But we have no one to blame but ourselves. God
makes it clear: “because you have” marks the beginning of our work problem. Fourteen times in Genesis 3:17-19 “you” is used. The very first consequence of sin on work
is that what was created for human benefit (the ground, 2:5) now works against us (3:19; Job 4:19; 10:19; 34:15; Ps 103:4; 104:29; Ecc 3:20; 12:7). After sin,
maintenance of the ground brought with it hardship (3:17, 19) and relocation for production (3:23). Before sin, food came up from the ground. After sin, man would go
down to the ground. The ground we once stood on we will go under. However, while the ground was cursed, man was not.
1. “Earthkeeping” (instead of “environmentalism”) or “re-Genesizing,” taking care of creation, is hurt by human sin (Lev 26; Deut 11:13-17). Deuteronomy 33:13-15 shows
a fertile versus infertile land Deuteronomy 29:16-28. There are creational consequences that humans bring on themselves.
2. If work is hard, the problem began with us humans. Notice the following observations:
1. “Through painful toil you will eat of it” (Gen 3:17).

2. Pain and hardship accompany labor (“sorrow”) which is the same word used for childbirth (Gen 3:15).
3. Work can be “anguish” (Gen 6:6; 45:5; 1 Sam 19:3; Ecc 10:9)
4. Resistance, recalcitrance. Earth will give up a harvest grudgingly.
5. “Eating” 5 times in three verses—the consequence of sin’s action (eating the fruit)
6. “all the days of your life” There is no end in sight: duration of toil lasts from birth to death
3. “It will produce thorns and thistles for you.” The same word is used of shrubs and trees in Gen 2:5, 9; the idea is that someone or something had to prompt the growth;
thorns and thistles were now prompted to grow by human sin.
4. “Thorns” comes from the Hebrew verb meaning loathing, repulsion, something odious, or contemptible; “this stinks.” “Thistles” comes from the Hebrew verb for
trampling, treading, dominating. The only other time these words are used is in judgment (Hosea 10:8)—thorns and thistles are overrunning or overgrowing
everything.
5. “And you will eat the plants of the field” (Gen 3:18). There was some change from the fruit of the trees (Gen 2:9, 16; 3:2). Eden was easy: fruit of the trees, picking
standing up. Outside Eden was hard: digging, bent over.
6. “By the sweat of your brow you will eat” (Gen 3:19). “Sweat” is close to another Hebrew word meaning “stench” or “a foul odor.”

1. How do we show appreciation for institutions—though fraught with sin—that maintain a structure and organization of life that we can count on?
2. Why do we tend to point at certain areas, ideas, people, functions, or structures as out of bounds for Christians when they are part of the created order?
3. What if my job is monotonous, boring, tedious, a drudgery? What if my job not fulfilling, not my gifting, not suiting me?
4. The questions to ask: Who has God made me? Where has God placed me? When has God allowed me to live? What has God given me to do?
5. How can my attitude be changed about work instead of trying to change my work?

1. Ponder “The place God calls you to is the place where your deep gladness and the world’s deep hunger meet.” Frederick Buechner
2. Employer – Employee Workplace issues cut both ways—there are bad bosses and bad workers (Gen 3:16). An employer can be: uncaring (focused on production
over people), untrustworthy (dishonest), unteachable (no new ideas but their own), uncommunicative (closed doors, closed mouths). An employee can be: lazy,
procrastinator, complainer, even a thief.
3. Love-Hate I love to teach and I hate to teach. I can’t wait to get into the classroom but can’t wait for the weekend. About the time we think we’ve found the perfect
place to work we must be careful not to ruin it. We are our own worst enemies (“because of you”). The very thing we may enjoy about our workplace may be the very
thing that we loathe about our workplace (“eating the plants of the field”). Problems at work may be often brought on by ourselves; before pointing fingers however at
“bad government” or “bad politicians” we should remember that we are the problem because we ARE the government and we ARE the politicians; we are all a part of a
corrupt system.
4. Children’s Books It’s about the people, not the job: Michelle Edwards' Chicken Man. Parents’ shift work impacts children: Karen Ackerman and Catherine Stock By the
Dawn's Early Light. Immigrant children move from place to place with their parents for work; how the pace impacts their lives: Amelia's Road, Linda Altman. No else’s
job is as good as yours: Storytellers, Ted Lewin.
5. Read My stories from Warp & Woof may be of help to give practical application to the ideas being put forward in this series of strands on “vocation.”
1. “Boxes in Bars” http://warpandwoof.org/2014/02/18/bars/ (http://warpandwoof.org/2014/02/18/bars/)

2. “Make Your Bed” http://warpandwoof.org/2014/10/07/workplace/ (http://warpandwoof.org/2014/10/07/workplace/)
3. “Work Stinks!” http://warpandwoof.org/2014/10/21/work-stinks-part-three/ (http://warpandwoof.org/2014/10/21/work-stinks-part-three/)
4. “Drop Everything, Go to Zambia!” http://warpandwoof.org/2014/10/28/work-is-redeemed-part-four/ (http://warpandwoof.org/2014/10/28/work-is-redeemed-part-four/)
5. “Housework” http://warpandwoof.org/2014/11/04/housework/ (http://warpandwoof.org/2014/11/04/housework/)
6. “Student as Vocation” http://warpandwoof.org/2011/03/25/student-as-vocation/ (http://warpandwoof.org/2011/03/25/student-as-vocation/)
6. Discuss
1. Sometimes we find ourselves in a work environment that just plain “stinks.”

2. There is no “best place to work”…maybe better but not best.
3. So much of how an organization functions depends on leadership. What if leaders have not learned the lessons noted above? How can we limit and lessen
problems at work?
4. What if I have a job with which I am bored? What if my job does not meet my expectations?
5. What if my business fails? What if my work doesn’t “work”? Drudgery, difficulty, and the problem of doing something we may not like (be careful not to think that
work is simply a means to an end, rather work with an end in sight). Whatever we do, don’t be surprised by work’s pain, a lifetime of work, or the difficulty of
producing a product “pain…toil…all the days.”
7. Ponder “If you make your bed every morning, you will have accomplished the first task of the day. It will give you a small sense of pride, and it will encourage you to do
another task and another and another. And by the end of the day, that one task completed will have turned into many tasks completed. Making your bed will also
reinforce the fact that the little things in life matter. If you can’t do the little things right, you will never be able to do the big things right.” Admiral Bill McRaven, The
Weekly Standard, 2 June 2014.
8. Compare & Contrast Use the following prompts to discuss and expand upon the similarities and differences between a “job” and a “calling.”
1. Job: Labor and management are at odds rather than even

2. Calling: Leaders serve rather than being served
3. Job: You have employment
4. Calling: You have enjoyment
5. Job: You curse God for a mundane life
6. Calling: You thank God for a fulfilling life
7. Job: You punch a clock until your time is up
8. Calling: You know life is short but eternity is long
9. Movies The opening sequence in Joe Versus the Volcano is a great example of how work, a workplace, or workers could have a negative impact on one’s outlook
about work. Depending on the audience and maturity level, clips could also be taken from other movies as well: Norma Rae, 9 to 5, Office Space, Swimming with
the Sharks, Buck, Big.
10. Reading Defiant Gardens Kenneth Helphand. Chaplains in the workplace (chaplain.org). Kevin Belmonte Hero for Humanity: A Biography of William Wilberforce.
11. Hope There is a reason to hope. Mercy in the midst of sin’s consequence: childbirth produces the next generation. Work produces sustenance for people. When we
practice our vocation we practice the greatest commandment: loving God and others.
12. School All the principles written here apply to all work, including the work of being a student.
Vocation - Renewal, Redemption, Restoration

Work was originally intended by the Lord for human good (Gen 2:5, 8, 15). The curse of pain and hardship that would accompany labor came as a result of sin (Gen 3:17-
19). It was prophesied that Noah would be a comfort to people because of the cursed ground (Gen 5:29). But work gives meaning to life, providing pleasure as a gift of
God (Ecc 3:12-13; 5:18-20; 8:15; etc.). Without work the result is poverty (Prov 6:6-11). Laziness is condemned in Proverbs, only bringing a person to ruin (Prov 18:9).
Night (Ps 104:23), one day a week (Ex 20:9-10), and festivals were opportunities to rest from “laborious labor” (Lev 23:7-8, 21, 25, 35, 36; etc.). Work produced a product
(Gen 4:21-22) depending on how a person was gifted (Ex 1:14; 35:24; 1 Chron 4:21). When offered in service to God, work is not bondage but a joyful, liberating
experience (Deut 28:47). In the new earth God’s children will “long enjoy the work of their hands” (Is 65:22-23).
1. In the ancient Near Eastern world, the gods were lazy, creating human beings to do the work they did not want to do. Not so Yahweh, the triune God of Israel. “He
never sleeps” declares the Psalmist (121:4). Jesus explains, “My Father is still working, and I also am working” (Jn 5:17. God’s work (Gen 2:3) is the basis for human
work.
2. Judging from statements from both Testaments, work should be understood as worship—the total response of the total person to our Lord Jesus (Rom 12:2; Eph 6:7).
Indeed, the word for work in the Old Testament (Deut 6:13) is the same as tilling the soil (Gen 2:5), collective worship (Deut 4:19), or a general statement of life
dedicated to serving God (Deut 10:12).
3. Work provides for personal needs (2 Thess 3:10-13), families (1 Tim 5:8), and the needy (Eph 4:28). Hard work is seen as positive (Prov 31:10-31), fulfilling the first
great commission to rule and subdue the earth (Gen 1:28).
4. Right attitudes toward work are to be developed by self-discipline (Gal 5:23), submission (Col 3:22-4:1), and single-mindedness (2 Tim 2:1-7). The whole of the
Christian life—labor, work, endurance—is to be subject to and energized by faith, love, and hope (1 Thess 1:3).
5. Work brings benefit to humanity. Labor produces the following guidelines for service: (1) Value and enjoyment should accompany a teacher’s explanation of all seat-
work, home-work, and group-work; (2) Study of environmental science must emphasize earth exists for human activity not the other way around; (3) Work is not a
necessary evil but rather a gift, intended by God for human good, dispelling the common student complaint “Why do we have to do this?”; (4) No one occupation is
more “spiritual” than another, there are no “lesser activities” in life, and pupils must learn that our jobs are not to provide money so we can “do ministry”; (5) Developing
skills in a profession is far less important than developing character qualities that encourage discipline in a lifetime of work; (6) Labor supplies opportunity, creativity,
and responsibility for the student willing to commit the time and effort; (7) Redefining worship as established in the Bible would begin to change student thinking that
every activity has redemptive value.

1. How can I view my work as a reclamation of creation, a reconnection to God’s original intention?
2. Why is the word “restoration” so important to a Christian understanding of work? How does a biblical view of sin establish a need for salvation in my whole life?
3. How do I define “excellence?” Do I understand what excellence means in my vocation, what it takes to maintain a standard of work, praised by God and man?
4. What creative, innovative thinking can I do that would use what is in me, around me, with me to refashion my world—the world in which I live—for God’s glory?
5. How should we be who we are, where we are, with what we have?

1. Creation Care https://www.christianhistoryinstitute.org/magazine/issue/creation-care/ (https://www.christianhistoryinstitute.org/magazine/issue/creation-care/)
2. Math and Spelling Because sin has disrupted God’s world, “showing one’s work” or proof through checking or honesty in reporting is essential to restore and maintain
accuracy. Math points out human limitations. Improper spelling shows the need for transformation. Fallen and finite people need repetition and correction. Consistency
in work should mark the life of a serious math or spelling student mirroring biblical principles on chores.
3. Quote Underneath almost every act of culture-making we find countless small acts of culture-keeping. That is why the good screenwriter has first watched a thousand
movies; why the surgeon who pioneers a new technique has first performed a thousand routine surgeries; and why the investor who provides funds to the next startup
has first studied a thousand balance sheets. Cultural creativity requires cultural maturity. - Crouch, Andy. Culture Making: Recovering Our Creative Calling
4. Song Ponder Leonard Cohen’s “Anthem”: "Ring the bells that still can ring / Forget your perfect offering / There is a crack in everything / That's how the light gets in."
5. Skill In Genesis 2:2 the word for “skill” describes God’s finesse and craftsmanship. Compare the idea with Exodus 31:1-11 where God-given skills are given to
Bezaleel and others to construct the furniture, the accoutrements for the tabernacle. What is God’s expectation for us?
6. Chores The word “know” means to focus concentration upon something; “attend” means to direct one’s mind to a task. Strategy, intensity, and commitment are
necessary ingredients to finishing any chore (“diligence” Prov 10:4; 21:5; 27:23). Our job is to work and work our plan.
7. Day-In-and-Day-Out Regular, repetitive, routine, and rhythm of life produces results. This kind of work is often referred to as “menial”, “tedious”, or “boring”. But these
words are a result of perspective and attitude. We should view nothing as “below me”, small, or worthless. Rather, we should work hard now for tangible outcomes
later (Prov 22:29; 27:18; 2 Tim 2:6).
8. Making it Last Maintenance is necessary in caring for property. Prevention of problems requires vigilance and diligence. “Staying on top of things” is indispensable for
the worker (Prov 27:23-24). It is in our best interest to care for our property. Polishing or waxing, painting or staining, oiling or lubricating, cleaning or repairing: any skill
or chore which produces preventative maintenance is based on restoration.
9. Use It Again and Again Cattle are fed, food is produced, work is accomplished for humans: taking care of something allows it to take care of you. The cycle of
agricultural life in the Old Testament allowed people to prosper and pass on the proceeds to others (Prov 27:25-27).
10. Little by Little There were no long lasting “get rich quick” schemes in life. People worked hard for what they had. The farmer tended the fields, the fields fed the
animals, the animals provided for the farmer. The gain was slow and steady. Profit does not normally happen all at once. Hard work brings “hard currency” (Prov
13:11; 14:23; 27:25-27; 28:19).
11. Satisfaction There is a sense of accomplishment for the person who works hard, sees the product of their labor, recognizing that all he/she has comes from God. Pride
focused on others is acceptable before God. He honors our labor because it is His (Prov 12:27; 22:29; Ecc 5:19; 2 Cor 7:4).
12. Considerations (1) Why don’t we like to check our work? [pride, laziness] (2) How does accountability figure into this process? (3) How does collaboration benefit
people and their work? (4) Discuss other areas where accuracy, honesty, and proof is important (e.g., journalism, engineering, architecture, etc.). (5) How does
checking and practice show redemption and restoration?
13. Create a Chart Have students develop a wall hanging reminder that keeps them responsible for routine tasks in the classroom.
14. “Home” Work Partner with parents to identify duties that pupils can account for at their own house.
15. A Self-Cleaning Classroom At the end of the day students pick up the room making the janitor’s job easier. Explain that every time we clean we show God’s interest in
restoring and reclaiming earth the way He intended it to be.
16. Field Trip Take your students to an old fort or settlement for reenactment of daily life chores. Have students participate in some way in projects that might reinforce the
concept of hard work that produces something over time.
17. Discussion Investigate cultures where most of the day is spent in gathering and cooking food to eat. What would be the benefits and drawbacks?
18. Asking and Answering Questions Why can’t I have it now? Can’t we do this quicker? Why do I have to do it? What does working hard teach us about ourselves,
others, material things, and patience?
Vocation - Rest, Refreshment, Rejuvenation

The creational ordinance of rest is a distinctive blessing given by the personal Creator in the opening pages of His Book. God gave three blessings prior to human sin:
reproduction (Genesis 1:22), rule (1:28), and rest (2:3). The word used for rest literally means to cease from one’s work for a time. Once begun, the pattern should
continue. The importance of rest as a blessing cannot be overemphasized. In Ancient Near Eastern religions, people created holy places, holy men, and holy things. But
for Israel, the first thing God made holy was a time for rest. Egypt, Canaan, and all the nations of Israel’s day sanctified space, a place, a piece of creation. God’s first use
of the word holy—distinctiveness, set-apart-ness—is to sanctify time. The first instance of the word holy in Scripture stipulated that God wants His people to be different
by making time holy. The climax of creation is to construct one day out of seven as unique. Holiday—a day set apart—should mark our calendars rather than “vacation,”
coming from the Latin meaning to evacuate or leave empty. When time is sanctified, our days are given meaning. [The word holy is in the same grammatical construction
as blessed. God pronounced a state of holiness within time that once begun would continue. Notice in creation God calls other things good while time was sanctified or
blessed.]
1. Ephesians 5:16 commands us to “redeem the time;” buying it back, making the most of every opportunity, giving time purpose. 2 Corinthians 6:2 admonishes humans
not to take time for granted because “today is the day of salvation”: tomorrow has no guarantee. Psalm 31:15 makes The Lord, Lord of tomorrow saying, “My times are
in His hand.” “Don’t boast about tomorrow, for you don’t know what a day may bring” Proverbs 27:1 reminds us. James 4:14 calls life “a vapor.” Psalm 90:9-12
reminds everyone that time is short; so people should calculate, take stock of, or “number their days.” Every tick of the clock brings us one second closer to death—far
from morbid, the statement does forbid nonchalance in life.
2. A return to Genesis law in our thinking is to acknowledge His beneficence and to practice the blessing of shabbat, Sabbath, rest, retreat. The three blessings of
Genesis 1:22, 28 and 2:3 are all commands: the first two are given directly, the third is only reported, its enactment altogether beyond human control. Rest is not a
luxury. Rest is an expectation. Rest is an act of worship. Rest is the anticipation of eternity (Heb 4:1-10).
3. Creation in Israel meant God orders creation. In surrounding pagan religions, creation itself is said to give order. In Babylon and Assyria seven day cycles were
considered bad luck. But Israel was not tied to heavenly cycles. God made time to benefit humanity.
4. God established rhythmic, patterned ordinances. God’s blessing was embedded in creation: Gen 1:22 Reproduction; Gen 1:28 Rule; Gen 2:3 Rest.
5. Pagan cultures sanctified spaces (or places) while Israelite culture sanctified time.
6. The word “finished” in Genesis 2:1-2 means to bring a process to completion or to break the pattern. Order and significance is given to the week by resting or stopping
from activity.
7. In Genesis 2:2-3 “rested” meant a state of cessation because of accomplishment, achievement implying celebration. The seventh day gives significance to all the
others. The weekly day of rest has no parallel in any other ancient civilization.
8. Jesus reemphasizes the significance of Sabbath by infusing Sabbath rest INTO people:
1. Mark 2:23-28 Jesus is Lord of Sabbath; Creator; righting a wrong world

2. Mark 3:1-6 Sabbath is for human benefit; restoration; a pointer to perfection
3. Matt 11:28 “come to me and I will Sabbath you, you will find Sabbath for your souls”

1. How can we think of ‘rest’ as a celebration, anticipation, accomplishment, or achievement?
2. How can we practice ‘rest’ when involved in an activity other than our routine?
3. How does ‘rest’ keep us focused and centered on the right priorities?
4. Are the cultural practices of ‘rest’ the same, similar, or different than the Christian? Explain.
5. How do we practice not doing what we normally do? Do we shut off our phones? Turn off computers? Leave the office, briefcase, desk, housework, schoolwork,
practice-field, kitchen, cubicle behind?

1. Recess Young people need the opportunity to exercise their whole person, including their bodies. Students need recess once or twice a day during school. Recess
should not be used as a disciplinary measure, depriving all students – even those who have unfinished seatwork – the opportunity for exercise, for rest from academic
pursuits.
2. Agreement Genesis is in agreement with our daily lives. The world works in a certain way; we know we need rest. A creational ordinance or what I call “Genesis law”
means that God established regularity and pattern within His world. For instance, on average, humans spend one-third of their lives asleep. Biologists tell us that
prior to mitosis the matter within the cell “interfaces” or rests in anticipation of dividing itself. Many more examples could follow: sun and rain, seasonal changes, the
day-night cycle. Clearly, rest is embedded within creation itself.
3. Story Once upon a time in China, a family left their home to visit the next village. While they were gone embers from a cooking stove caught the house on fire, burning
it to the ground. Returning to the same day’s destruction the father found the pet pig roasted within the structure. Not wishing to waste any food, the animal was
carved into multiple meals. From that time on, whenever someone wanted to have pork barbeque, they burned down their home. The Chinese moral to the story is
clear: do not sacrifice what is important on the altar of insignificance.
4. Conclusion Significance is given to our (1) ordered world—creation cadences; (2) time—time is set apart, to be used carefully; (3) celebration—meaning & purpose;
(4) future—new heaven/earth; (5) ceasing = stopping
5. “Rest” as Opportunity for “Study” One of the key ideas behind the monastic movement in Church history was the inclusion of study within the setting of rest. D. G.
Hart said it best, “The monastic ideal of withdrawal from the world in order to cultivate virtue overlapped with the kind of retreat necessary for contemplation and
reflection. Consequently, the monasteries emerged as nurseries for the life of the mind” (Religious Studies, ISI Books, p. 67).
1. Monasticism took many forms. Some adopted rigorous rules so as to discipline their daily lives. Others refused certain things or activities so as to focus on
Heaven. Still others established “orders” or “societies” that made a place of retreat possible so as to focus on education. Hundreds of physical monasteries, still
existing today, were built for one of the reasons noted above. Below are a few snapshots from the Middle Ages pointing out certain beliefs of our past brothers and
sisters.
2. Asceticism In an attempt to get away from the pagan Roman world, some Christians became ascetics: asceticism meant living a Spartan lifestyle, refusing to enjoy
good food, drink, or living arrangements. For others, the Benedictine Order and Celtics such as Patrick and Columba linked the spiritual experience with the basic
realities of life. The monastic motivations included commitment to Scripture and its direct, immediate application to life. Preservation of writings, including the
Church Fathers and Roman literature, and rudimentary Latin schooling were direct results.
3. Scholasticism The earlier monastics established an idealized life, isolated from the world while early in the next millennium (c. 1200) their successors became an
integrated part of society. Those leading up to the synthesized view of life included Boethius (ca. 480-524) who was educated at Athens and Alexandria. He
translated Aristotle’s work on logic. He wrote five tractates on the defense of orthodox theology and attempted to harmonize faith and reason systematically by
applying Aristotle’s logic to Christian theology.
4. Cassiodorus of Rome (ca. 485-580). A Roman statesman founded a monastery on his own estate after retiring from public life. The Vivarium (“fish-pond” from the
landscaped gardens) set the pattern for the Benedictine construct where pagan and Christian writings could be saved (through a library and scriptorium). He wrote
Handbook of Sacred and Secular Learning which defined liberal arts and interpreted the Bible.1 Cassiodorus and Boethius formulated the basic seven-art
curriculum of medieval education: the seven liberal arts of grammar, rhetoric, dialectic, arithmetic, astronomy, geometry, and music.
1Cassiodorus urged the pope, “Seeing that the schools (are) swarming with students with a great longing for secular letters, collect subscriptions and…have Christian
rather than secular schools in the city of Rome, with professors, just as there had been for so long in Alexandria.”
World Languages - Conversation

Language learning opens dialogue, God’s original intention between people groups. The great communicator is God Himself. The Almighty’s speech generated creation
out of nothing (Gen 1:3). In establishing humans as co-rulers of the world (Gen 1:28) God’s image bearers were able to communicate with their Creator and each other
(Gen 3:8; cf. 2:16-17, 23). Learning another’s language may help to establish unified communication (Gen 12:1-3; Ps 96; Rev 5:9-10). People are brought together by
their ability to converse with each other. Knowing others’ languages helps believers tell others about the gospel (Ps 98:2-3; Rom 1:5, 16:26).
1. God conversed with humans before sin and the conversation with all people continued after sin. “And the Lord God commanded the man saying . . . then the man said
. . . And they heard the sound of the Lord God walking in the garden . . . And the Lord God said, ‘I will bless you and make your name great so that in you all the
families of the earth shall be blessed.” [Genesis 2:16-17, 23-25; 3:8; 12:1-3]
2. The gospel is international—crossing the continents of Asia, Africa, Europe—yet universal for all people (Gen 12:1-3).
3. The gospel is multi-authored—40 authors over 1500 years—yet comes from The Author of the gospel (2 Peter 1:20-21)
4. The gospel goes to various tribes and cultures yet produces one family (Ps 67:1-7; Eph 3:14-15).
5. The gospel is personal—one individual to another—displaying interest, care, harmony (Acts 8:26-35).
6. Similarities in language show commonality of humanity. Derivation of languages and dialects from one parent language continue to be shown through the study of
language families. Common features demonstrate our common origin (Gen 1, 2; Acts 17:26; 1 Co 15:44-49; Eph 3:14-15).
7. Scripture honors differences while exhorting unity (Eph 4:1-6). Unity breaks down diversity, misunderstandings, stereotypes, prejudice, and bias (Deut 10:17; Rom
2:11). Unity creates mutual goals (John 17:11, 20-23; Rom 12:4-5).
8. ”Written with the finger of God” (Exodus 31:18) suggests God’s personal interest and involvement in communication. His law was to be written down (Exodus 34:27;
Deuteronomy 27:3) and then read aloud to the people (Exodus 24:7; 31:10-11; Joshua 8:8, 34; 2 Kings 23:2). Words tell others who we are and what is important to
us.
9. The creation itself was shaped by God’s very words (Genesis 1:3, 6, 9-11, 14, 20, 24, 26; Psalm 33:9; 148:5; Jeremiah 10:12; Proverbs 3:19; 8:27; Romans 4:17; 2
Peter 3:5-7; Hebrews 1:3; 11:3). So, all human activity and skill on the earth are dependant upon language.

1. Accepting differences, meeting people where they are.
2. Giving space through the practice of grace.
3. Asking questions shows care for others.
4. Listening to how someone says something is as important as what they say.

1. Etymological. Have students trace the lineage of words. Geography, history, and culture matter in the study of words or “etymology.” For instance, the word
“conversation” has Latin and French origins, literally meaning to “turn around to keep company with.” The word “dialogue” has Greek, Latin, and French origins
meaning “to speak across.” Discuss the importance of tracing language connections to help learn a language.
2. Cultural. Background studies on specific words including names, places, events, and things expands student understanding in two ways: (1) a fuller appreciation of
Scriptural concepts (2) a primary importance of social interaction.
3. Literary. Book title origins—The Grapes of Wrath or East of Eden—have biblical origins. Discuss the influence the Bible has had on cultural understanding through
literature through multiple languages. Include titles such as Quo Vadis (Latin, Sienkiewicz), Pensees (French, Pascal), or Candide (French, Voltaire).
4. National. Ask, “How important is literacy for a nation?” See Vishal and Ruth Mangalwadi, The Legacy of William Carey: A Model for the Transformation of a Culture.
(Wheaton: Crossway, 1999), pp. 91-92. Amos 8:11-12 indicates that a “famine of hearing God’s Word” can damage nations (cf. Hosea 4:6). Being able to read (and
obey) God’s Word in one’s own language is beneficial for people, William Carey’s most important work.
5. Educational. Discuss the decline of learning a second language in American schools and specifically among Christians. What does this say about us as a people?
Why are other countries anxious for their students to learn English? Have a Spanish speaking pastor or an ESL [English as a Second Language] tutor in your area
speak to your students about the opportunities to be in contact with other nationalities or cultures.
6. Digital. Have students find websites or online helps for foreign conversation.
7. Quotable. “Robert Frost created poetry out of conversation. Frost believed that poetry should sound like the speech from where it originates. The art of talking like a
New Hampshire farmer became the frame for Frost’s poetic form. In his own words I listened to the men with whom I worked, and found that I could make out their
conversation as they talked together out of ear-shot, even when I had not plainly heard the words they spoke. When I started to carry their conversation over into
poetry, I could hear the voices . . . It was the sense of sound . . . [making me] able to write poetry.” Peter j. Stanlis, “The Conversationalist as Poet,” Robert Frost: The
Poet as Philosopher (ISI, 2007), xiv, xv.
8. Financial. A vice president of marketing services for the high end shoe retailer Cole Hann states the obvious, People themselves are the ‘new media,’ word-of-mouth is
the ‘new advertising,’ and personal endorsement trumps any marketing claim. Chidi Achara, “The (Not So Hidden) Persuaders,” Comment, Spring, 2013, 57.
9. Lexical. Students choose words they use all the time, especially colloquial or idiomatic, to discover the same or similar words in the language they are studying. They
must then use the foreign words each time they use them during their days.
10. Co-curricular. Music teachers choose songs in the studied language, repeated in class.
11. Pronunciation. Study hymns, gospel songs, or psalms to hear the lyricism of the language. Repetitious lyrics ingrain themselves in the human mind.
12. Additional Resources. The Conversation Exchange encourages open dialogue. David I. Smith, The Spirit of the Foreign Language Classroom (Kuyers). David I. Smith,
The Gift of the Stranger: Faith, Hospitality, and Foreign Language Learning. David I. Smith, Learning from the Stranger: Christian Faith and Cultural Diversity.
(Kuyers).
World Languages - Contextualization

God’s providential placement of a people group aids in language study. Sin disrupted relationships that changed openness and transparency (2:25) to deceit and rebellion
(3:6, 9-14; 4:8-9; 6:5). The incident at the Tower of Babel was the final straw (Gen 11). Fragmentation of the human race was a result of human sin. God's original intent
was that the earth be "filled" (Gen 1:28). Humans, contrary to the divine command to "scatter", erected cities (Gen 4:17). God's judgment (Gen 6-9) did not stop people
from using their "oneness" of vocabulary (11:1) against The Creator. To stop the unified assault on heaven (11:3) dispersion came by way of confusion. Language
barriers, a result of sin, caused people groups to spread geographically. Any population now has its own history, culture, and mindset in the land it calls home (Gen 10:5;
Deut 32:8; Acts 17:26).
1. God has established the times and places of all people (Genesis 10; Acts 17:24-28). The Christian response to God’s providence ought to be “look at God’s wonderful
deeds for men” (Psalm 107:8, 15, etc.). To honor the accomplishments of others is to give praise to God through the works of people.
2. Geography matters in language study. “From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations” (Gen 10.5,
20, 31, 32). When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the
sons of God (Deut 32:8). He makes nations great, and he destroys them; he enlarges nations, and leads them away (Job 12.23). And he made from one man every
nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place (Acts 17:26).
3. Personal relationships can be inhibited because of our penchant toward blame—no matter the culture (Genesis 3:9-12). Our first responsibility in language learning
while remembering human depravity is to first acknowledge our own shortcomings, needing to esteem others better than ourselves (Romans 12:3, 10, 16, 18).
4. Since Genesis 11:6 people have worked for common identity. Whether it be Alexander's Empire, the "Pax Romana" (Roman Peace), United Nations or universal
electronic communication, the quest for international bond continues. Human authority, apart from divine jurisdiction, will always seek to unify people against The
Creator. Not until the holy city comes "down out of heaven" (Rev 21:10, 24-27) will nations be righteously united with The King of Heaven and Earth.
5. The diversity of people groups, cultures, and sub-cultures knows no bounds. See my essays on the need to communicate with people where they live because of who
they are based on incarnational theology.
6. Everything from geography to property rights to where one calls “home” is rooted in all people. This is because God has set the time and place for all people to live
(Acts 17:26).
7. In order to understand the inhabitants of another land, language study is inexorably linked with the native soil, narratives, customs, and attitudes of those inhabitants.
The cliff-chasm pictorial illustration shows our problem in understanding most everything. For years I have drawn two cliffs (the left and right columns) to show the
difficulty we face in properly interpreting Scripture from the 14th century B.C. to our current 21st century. In the middle is the chasm: five major distances between the
original hearers and our own reading of The Bible.
14th C. B.C.-A.D. 100 The Chasm 21st C. Student
Original writings Culture Translation
Original hearers Language Interpretation
History
Mindset
Geography

1. Wary of making an idol of one’s culture, heritage, ethnicity, or language.
2. Relational interactions begin with our our attitudes and character.
3. Hospitality should mark the actions of all Christians, beginning with learning others’ cultures.
4. Respect is demonstrated by taking care of words, others’ and ours.
5. History is important to all people because each group has a view of history. We are generous toward all that we might take the time to understand.

1. Divide the class into groups using numbers, letters, animal noises, etc. The students may only communicate in the way that their group is marked (i.e., "numbers"
may only utter numbers). In this exercise have the groups attempt unity of purpose, theme, message, etc. Discuss the obvious difficulties. Have them attempt to find
ways of success. Give a common story or rhyme and allow the pupils to translate the words into their own "dialect."
2. Students identify language characteristics:
Economy: how many words does it take to communicate an idea? For instance, Psalm 23 has 55 Hebrew words; in English the Psalm is translated with over 100
words.
Inclusion: why are some words included or excluded in a culture? For instance, how many words do Eskimos have for “snow?” What is the reason for the answer you
discover?
Action: what metaphors are used to communicate an idea? In Hebrew, for instance, notice active words. “Look” equals “lift up the eyes” (Gen 22:4), “anger” equals “to
flare the nostrils” (Ps 18:8; Is 65:5).
3. Discuss how the immersion method of language study impacts foreign language study.
4. Interview. “Pablo Escobar” in Columbia’s history. Find Columbian nationals or missionaries to give a first hand account of how that name impacts Columbian culture to
this day.
5. Research, Explain. Are there differences if a language is spoken in urban or rural settings?
6. Discuss. Bernard Lewis, What Went Wrong? The Clash Between Islam and Modernity in the Middle East. (New York: Harper Collins, 2002). Lewis argues that one of
the reasons for Muslim loss of power was a refusal on the part of Arabic speaking peoples during the Middle Ages to learn anyone else’s language. Because
Europeans were considered infidels, their dialect was consigned the status of a useless commodity. Discuss the implications of this assertion in current international
affairs.
7. Interact. “The Hebrew language is the best language of all, with the richest vocabulary. . . If I were younger I would want to learn this language, because no one can
really understand the Scriptures without it. For although the New Testament is written in Greek, it is full of Hebraisms and Hebrew expressions. It has therefore been
aptly said that the Hebrews drink from the spring, the Greeks from the stream that flows from it, and the Latins from a downstream pool.” Martin Luther.
World Languages - Translation

Understanding of others begins with hearing, the others-centered gospel. In judgment there is hope. Forced from the garden and the tree of life (Gen 3:22-24), our first
parents were given an opportunity for renewed relationship with God. God’s message to every tongue was to come through Abram (Gen 12:1-3): the immediate response
to Babel (11:1-6), not to mention the flood (Gen 6-9), and Eden (Gen 3). Human unification under God's headship was made available again by means of language. Acts
2:1-41 explains the event of "spiritual" Pentecost, one message going to all languages. The "firstfruits" of The Church were brought together with the unifying power of
one message for a diversity of international "tongues." God worked within His own judgment of fractured communication to establish His Church. Though speech is
different, believers are one in "The Word" (John 1:1; Gal 3:26-29; Eph 3:14-21).
1. Hearing is a key word in Scripture. The Hebrew word comprises a threefold concept: hearing (the sound reaches our ears and we receive it), listening (we transcribe
the words we are hearing into understanding), obeying (hearing becomes understanding which is enacted through doing). “And all who heard it wondered at what the
shepherds told them . . . And all who heard Him were amazed at His understanding and His answers” (Luke 2:18, 47). “He who has ears to hear, let him hear” (Isa
45:22; Matt 11:13; 13:9; Mark 4:9; etc.). “How are they to hear without someone preaching? . . . at the proper time manifested in his word through the preaching with
which I have been entrusted by the command of God our Savior” (Rom 10:14; Titus 1:3).
2. The personal nature of The Creator (Genesis 2:7) is mirrored in His creatures as we exert our God-given authority (Genesis 1:28) over His creation, including the
subjugation of all things by naming (Genesis 2:18-19)—the way God has ordained for humans to control all things (Acts 17:25). Applications of “control” include a
student’s bringing learning, in all its aspects, to bear on any subject any time to display God’s weight in the world (the Hebrew definition of “glory”).
3. The personal nature of The Creator is also replicated in our interrelationships with each other, realizing our camaraderie and responsibility (Genesis 2:23-25).
Remembering that all people are made in God’s image, if demanding respect for no other reason, is enough for the Christian student who is dedicated to love and
good deeds (Titus 3:8).
4. Care not to offend is imperative in word choice. See my story about why our selection of vocabulary is imperative.
5. See my article about Why words matter.
6. Social capital is language capital which can be translated into leadership capital. The language we use matters. We need to connect with people, where people are, in
vocabulary they can understand. Paul’s social metaphors for leadership demand cultural translation such as “father” and “mother” in 1 Thessalonians 2. Every culture
has its own cultural metaphor which demand careful translation.
7. Jesus is The Word of God to us (John 1:1, 14); who is to be believed based on the writings about Him (Luke 1:1-4; Acts 1:1-3), Whom we now “speak” through our
lives (2 Corinthians 3:2). Words are manifest through action.

1. Warnings against arrogance, excuses, and laziness need be addressed. Some question the benefits of a disciplined approach to learning a foreign language.
Sometimes even Christians succumb to non-Christian viewpoints that engender the following excuses to a strong foreign language program.
2. “Why can’t others just speak my language?” Only unfettered pride can spew forth such an invective. Elitism—a “we’re-better-than-others” perspective—builds walls
instead of bridges. Christians should continue spanning waterways of ignorance.
3. “Why aren’t my children fluent yet?” Education takes time. The doctrine of sanctification explains that growth is the key to life: nothing comes all at once (cf. 1 John
3:1-3). Techism—a created word meaning a reliance on immediate technical prowess—wants to reduce work to a manageable timetable.
4. “When will I use this? While “practical” and “relevant” are important in learning they are not paramount. Pragmatism—a desire for usefulness—subverts the need for
building a broad understanding of all of life.
5. “My G.P.A. suffers when I do poorly in foreign language. University options are reduced by rigorous expectations in Spanish.” Anything worthwhile takes work.
Success is accrued over time, not over night. If getting ahead in society is the ultimate goal, what one knows comes after who one knows. Materialism spawns this
deadly disease—a desire to link learning with earning—when the size of one’s wallet is more important than the size of one’s vocabulary.
6. “Just two more years and you’re done.” When parents utter this phrase to their child about any class it undermines the authority of the classroom teacher. Beyond
this sin, the suggestion is obvious—schooling is a means to an end. Do what you have to and move on. Utilitarianism—the false belief that consequences of any
action should provide production and pleasure—raises its ugly head.
1. Read. In Search of The Source (Wycliffe, 1992) is an excellent volume for reading to any age group who have very little appreciation of the way different people live
and talk. The stories are captivating for a wide age range. The efforts of organizations like Wycliffe Bible Translators is an invaluable resource for integration in the
area of foreign language learning.
2. Choose any vocation (i.e., electrician, baseball player, concert conductor, bread maker, etc.). Ask the following questions: “If I were speaking to this group, what could
I assume that they knew?” “What words would be in their vocabulary that might be different from or unintelligible in another group?” “In what ways are all people
groups separated from each other?” [In one way or another: time, culture, mindset, geography and language.]
3. Practice. The Christian responsibility for missions permeates all relationships. Everywhere we are, in whatever vocation we find ourselves, the translation of our faith
should be present. Practice “translation” of the gospel through various callings: doctor, lawyer, business person, secretarial assistant.
4. Interact. “Therefore . . . let us open our eyes, thank God for this precious treasure, and guard it well. . . . For though the Gospel has come through the Holy Spirit
alone, we cannot deny that it has come by means of the languages, by which it was spread abroad and by which it must be preserved. . . . In proportion, then, as we
prize the gospel, let us guard the languages. For not in vain did God have His Scriptures set down in these to languages alone—the Old Testament in Hebrew, the
New in Greek. The languages, therefore, that God did not despise but chose above all others for His Word, we too ought to honor above all others. . . .And let us be
sure of this: we shall not long preserve the gospel without the languages. The languages are the sheath in which this sword of the Spirit is contained; they are the
casket in which we carry this jewel; they are the vessel in which we hold this wine; they are the larder in which this food is stored.”—Martin Luther, “To the Councilmen
of All the Cities in Germany, That They Establish and Maintain Christian Schools,” quoted from Armin Panning, “Language Requirements for a Gospel Ministry,”
Wisconsin Lutheran Quarterly, vol 80, no. 2 (Spring, 1983), pp. 116-17.
5. Additional Resources. Questions to Ask in Foreign Language Classes. Leland Ryken. The Word of God in English: Criteria for Excellence in Bible Translation.
(Crossway, 2002).
World Languages - Interpretation

Comprehending the words of others should depend on our care for all people made in God’s image. Communication of any kind is dependent upon The Creator of The
Word, Who brought creation itself into being by speaking (Genesis 1:3). No matter the language, to understand another person is to honor relationship between image
bearers (Genesis 2:23-25) no matter their cultural differences. To think, write, speak, or behave in a foreign country as one might in their homeland is to practice the
Christian concerns of loving one’s neighbor (Mark 12:31), giving to others through humbly learning their ethnicity (against “favoritism,” James 2:8-9), teaching the concept
of justice through pedagogy no matter the dialect (Isaiah 61:8-11), and heralding hope of Jesus to the nations in their own tongue (Genesis 12:1-3; Revelation 5:9).
1. “The ears of the people were attentive to The Book of The Law . . . the the Levites, helped the people to understand the Law . . . They read from the book, from the
Law of God, clearly, and they gave the sense, so that the people understood the reading. . . . And all the people went their way to eat and drink and to send portions
and to make great rejoicing, because they had understood the words that were declared to them.” (Neh 8:1-12). Notice the English word “understand” and its
derivatives are key to the passage.
2. Listening is a key component of interpretation (acceptance). The Jews had rejected the message (refused to listen). Now “This salvation has been sent to the Gentiles;
they will listen” (Acts 28:28).
3. Christians are people of “The Book”. Words are imperative to communicate truth (cf. John 1:14, 18). Petitioning prayers are created with words; people on their knees
safeguard language use with every cry to God.[1] Salvaging antiquities’ greatest texts took place in Irish monasteries during the Middle Ages.[2] Freeing people by
teaching Indian dialects was the work of missionary philologist William Carey.[3] Preserving languages of people groups around the world owes a large debt to
Wycliffe Bible Translators. The Christian school is the best place to cultivate the devotion of language learning for the following reasons:
[1] I am indebted to my colleague Dr. Michael McDuffee at Moody Bible Institute for this idea.
[2] Thomas Cahill. How The Irish Saved Civilization. (New York: Doubleday, 1996).
[3] Vishal and Ruth Mangalwadi, The Legacy of William Carey: A Model for the Transformation of a Culture. (Wheaton: Crossway, 1999), pp. 91-92.
4. Learning another’s language demonstrates an interest in discipline, knowledge, prudence, and wisdom as Christians learn about the world from a God-centered
perspective (Proverbs 8:1-11). If all knowledge comes from Jesus, then we are responsible for that knowledge (Col 2:2-3; cf. 1:9; 2:4, 8).
5. The wonder of Acts 2:5-11 is that the problem of many languages was overcome through The Spirit’s supernatural intervention; all people heard the same message in
different languages (Acts 2:11-41). In the same way, we have the opportunity to speak the universal message promised through Abram, fulfilled in Jesus (Galatians
3:7-9).
6. Learning another’s native speech demonstrates charity, devotion, beneficence, generosity, prompting aid. The Christian has the best basis for charity’s source (God
Himself) and the most obvious rationale for its definition—unconditional sacrifice for others (1 Corinthians 13:4, 5). Charity breaks down cultural distance and
nationalism. Charity creates opportunities to save cultures, languages, and people groups.[1]
[1]See David I. Smith and Barbara Carvill, The Gift of the Stranger: Faith, Hospitality, and Foreign Language Learning. (Grand Rapids: Eerdmans, 2000).
7. Learning another language implies one does not know it all, a sign of humility. Others are attracted by a person who moves to their level (cf. Phil 2:1-11). Humility
breaks down cultural arrogance. Humility creates unassuming, meek servants.
8. Words carry moral clarity. Words capture ideas translating them to principles, changing the way people think and live (cf. Deut 4:5-8). While sensitivity is shown to
cultural differences, they are distinct from and subservient to universal law. Freedom breaks down authoritarianism. Freedom creates a platform for ethics, justice,
and peace.
9. Acquisition of knowledge is God’s ideal for His creatures (Prov 8:10-11; 20:15). Wisdom can be obtained through language learning. Knowledge breaks down
ignorance and hatred. Knowledge creates economic opportunity and stability. Reading is the work of the intelligent & wise: “An intelligent heart acquires knowledge, &
the ear of the wise seeks knowledge” (Pr 18:15).
10. In Acts 2 God made a statement about the importance of foreign language learning. He made sure everyone heard The Gospel in a tongue they could understand. If
communication for comprehension is important to God, shouldn’t it be important to His people?

1. We are compelled by The Spirit to learn another’s language for the benefit of others.
2. We are prompted to care, encourage, and respect others.
3. The importance of intentionality marks our decision to care for others through language learning.

1. Read. See my Interpretation article
2. Discuss the assumptions being made in any television sit-com. [If you can secure a copy of Seinfeld's 100th episode, show the four minute segment from "Ambitions"
through to the phone call to the apartment from Van De Lay industries.] Watch for vocabulary, people, situations, objects, etc. that are necessary to understand the
show and make it funny. (I. P. #'s 1, 5)
3. Research and discuss the Spanish words “confianza” (trust) and “machismo” (pride). Invite an outside Spanish speaker to explain how the ideas behind words impact
how people relate to each other.
4. Interact. “I am convinced that without knowledge of literature pure theology cannot at all endure, just as heretofore, when letters have declined and lain prostrate,
theology, too, has wretchedly fallen and lain prostrate; nay, I see that there has never been a great revelation of the Word of God unless He has first prepared the way
by the rise and prosperity of languages and letters. . . . Certainly it is my desire that there shall be as many poets and rhetoricians as possible, because I see that by
these studies, as by no other means, people are wonderfully fitted for the grasping of sacred truth and for handling it skillfully and happily.” –Martin Luther, in a letter to
Eoanus Hessus, quoted by Leland Ryken in Worldly Saints: The Puritans As They Really Were (Grand Rapids, MI: Zondervan, 1986), p. 258, ftnt. 71.
5. Question. Are words powerful? Why do words hurt? What do words say? What is the importance of understanding another’s words? What is the significance of
person-power-presence? Is the aphorism “Sticks and stones may break my bones, but words will never hurt me” true? What did Jesus mean in Matthew 12:33-37?
Words have power based on the intention of the speaker (Psalm 33:4; 119:89, 105, 160; Isaiah 55:11; Jeremiah 23:29).
Writing - Heart, Interests, Culture

“Capturing hearts and minds” in writing means that changing both knowledge and attitude is important. Writing must possess the Hebrew concept of “heart,”
encompassing the totality of a person’s immaterial being. Psalm 9:1-2 includes thankfulness, remembrance, gladness, and singing as coming from “the whole heart.”
Solomon’s writing uses heart in “walking” (or living one’s life) as a committed believer (1 Kings 8:23). Deuteronomy uses heart as symbolic of the entire individual (6:5).
Over and over, God calls for His people to follow Him “with all their heart and all their soul” (4:29; 10:12; 11:13, 18; 30:2, 6, 10). The warning about stubborn hearts turning
away (29:18-19) comes to pass too often however, causing Yahweh to desire for wholeness: “Oh, that they had such a heart as this always” (5:29).
1. Writers remember that the heart is reflective (Prov 27:19). The heart acts as the will of a person as when the ten plagues were sent “upon Pharaoh’s heart” (Ex 9:14).
When Jacob tricked Laban the text literally says “stole his heart” (Gen 31:20, 26) which is exactly what Absalom did to Israel to gain their acceptance (2 Sam 15:6).
2. Emotive response is used by writers to show that joy comes from the person who seeks Yahweh (1 Chr 16:10). And the power of comfort is directed at the heart (Isa
40:2). The heart is a deep place (Ps 21:2) where imagination can produce evil (Gen 6:5), obstinance (Ex 7:22; Josh 11:20), or change (Josh 14:8). God can direct the
heart (Prov 16:9). But ultimately the heart needs circumcision, meaning commitment to God’s covenant (Deut 10:16; Jer 4:4).
3. Writing can reflect negative personal responses: regret (Gen 6:6; 1 Sam 24:6), grief (Neh 2:2), brokenness (Psa 34:18), contempt (2 Sam 6:16, envy (Prov 23:17), and
anger (Prov 19:3). Fear compels a heart’s reaction. The heart may leave (Gen 42:28), fail (1 Sam 17:32), be hindered (Num 32:7, 9), desert (Ps 40:12; Josh 14:7), or
be demoralized (Deut 28:65; 1 Sam 28:5).
4. Writers use words closely connected to one’s heart. “Paying attention” (Ex 7:23), “consideration” (2 Sam 18:32), and “planning” (2 Chron 7:11) are internal functions.
“Heart” becomes synonymous with “mind” (1 Kings 3:12; 2 Chron 9:23; Prov 11:12; 16:23) or “will” (Ex 10:1; Num 16:28; Josh 11:20; 2 Chron 12:14). Ethical
connections include “integrity” (Gen 20:5), “steadfast” (Job 11:13), “wickedness” (Jer 17:9), “generous” (Ex 35:5), “proud” (2 Chron 26:16), and “faithful” (Ps 78:8).
5. Writers communicate universal ideas because all people everywhere, for all time in whatever culture, are humans made in God’s image. Overall, “heart” recognizes
the totality of a person’s inner life. While the term is broad and inclusive, aspects of mind, will, emotion, intellect, psyche, or personality may be the focus within any
given context. Internal incentive and impulse come from an inaccessible place (Prov 30:19), directing decisions (Prov 4:23), where only God can see and no secrets
are hidden (1 Sam 16:7; Prov 24:12).
6. Individual interests come from phrases such as “the core of one’s being,” “out of the wellspring,” and “with my whole heart,” suggesting totality: “this is who I am.” God
is looking for people “whose heart is wholly true” (1 Kings 8:61) who will worship him with a whole heart: His eyes roam the earth to find them (2 Chr 16:9). Eight times
in Chronicles the statement “whole heart” is used. It is fitting that the final book in the Hebrew Bible would focus on the totality of personal responsibility of the second
generation out of Egypt (1 Chr 12:38; 28:9; 29:9, 19; 2 Chr 15:17; 16:9; 19:9; 25:2).
7. “Cultural mandate”-God commands humans to manage His world; “Common grace”—God gives good gifts through creation to everyone; “Beneficence”—God sets the
standard for, and approval of, goodness.
8. See also other faith-learning integration principles in the following strands: Media #2: Stories, Storytelling, Storytellers; World Languages #2: Contextualization;
People #2: Groups, Ethnicity, Sociology.

1. I remember that what Scripture calls my “heart” makes a difference in what I write.
2. I should care that what I write will matter to other peoples’ hearts.
3. My writing is shaped by the attitudes created in my heart.
4. I must be careful that my writing can manipulate how people think.

1. Questions Does our teaching about writing include unusual, unheard of, unfamiliar, or unbelievable (tall tale) writings? Do we teach books that encourage other
cultural interests? How do we challenge our own biases about what we like to read best or have always read to our students? How do we expand our own personal
reading and writing? Are we continuing to take courses to expand our horizons, becoming lifelong learners?
2. Questions How do we read Western culture into First Testament culture? Why is cultural background important to any study? How do we use our culture to make the
Bible say what we want it to say? How do we accept others’ cultural backgrounds without thought? How do we disrespect other cultures?
3. Choosing the writers. Peggy Noonan is a syndicated writer whom I refer to as “America’s Essayist Laureate.” Read her books When Character Was King or John Paul
the Great; I believe, America’s Essayist Laureate. Victor Davis Hanson is one of America’s great commentators. He is a classicist who has written many history books.
His rhetoric is caged in the steel trap of a historian’s mind. Burt Folsom’s books New Deal or Raw Deal? (concerning the failed economic policies of FDR) and his
classic The Myth of the Robber Barons are must reads.
4. Authors on Writing Louis L’Amour Education of a Wandering Man; Stephen King, On Writing; Anne Lamont Bird by Bird; Piccadilly, Prompts Books like 300 Writing
Prompts or Complete the Story give writing process ideas.
5. Strategy Timed writing helps students get something down on paper quickly. Begin by having students write a writing prompt on a slip of paper. Gather the slips in a
container. Have different students pick a slip out of the container. Announce the prompt, giving students one minute to write on the subject. Ask students if they would
like choose to read what they wrote. Increase the timed writing to two, three, or four minutes. The one-minute prompt allows the human mind to ease into the process.
Growth and maturation in writing is no different than progress in any area.
6. Story In 1914 James Yen became a Christian in rural southwest China, thanks to China Inland missionaries. Cultivated under the influence of a godly YMCA worker
and deeply moved by the suffering of poor, illiterate Chinese people whom he met while on a summer internship in France, Yen later received his Bachelor's at Yale,
and then his Master's at Princeton. As soon as he returned to China in 1921, Yen immediately became a leader in the Mass Education Movement, where thousands
of Chinese intellectuals, many of them Christians, went out to the countryside to teach literacy to the masses. He later founded the Rural Reconstruction Movement
that had phenomenal success in changing the culture of one region in China. In 1950, LIFE magazine listed him as one of the 10 most significant people in the world
during the first half of the 20th century. Conservatively, he impacted the lives of 50 million Chinese, and, beyond that, 300 million people around the world. He died in
1990 in New York City, virtually unknown to the rest of the world. (http://www.wilberforceacademy.org/difference.html)
Writing - Groups, Audience, Ethos

Humanness transcends cultural differences. Writing is first and foremost about being people. Tradition or lifestyle differences do not matter as much as accepting others
for who they are, treating all as equals (Prov 14:31; 22:2). Everyone is made in God’s image (Gen 1:26) coming from His “family” (Eph 3:14). Scripture honors differences
while exhorting unity (Eph 4:1-6). Unity breaks down diversity, misunderstandings, stereotypes, prejudice, and bias (Deut 10:17; Rom 2:11). Unity creates mutual goals
(John 17:11, 20-23; Rom 12:4-5). Believers should be anxious to learn, slow to speak, humbly acknowledging that someone might know more than us. Christians should
watch for ways to help not hurt others (Prov 3:27-31) and be eager to be taught (Prov 12:15; 13:10). Christian ethos is an attitude or disposition reflecting the way a
person thinks about a matter (Rom 8:5-9; Gal 6:1). “The spirit of an age” (Eph 2:2; in German, zeitgeist) may come in various worldviews (pragmatism, utilitarianism,
consumerism, individualism). An ethos can include “seducing spirits” (1 Tim 4:1). All spirits should be tested (1 John 4:1, 4, 6).
1. Everyone should first acknowledge their own shortcomings, needing to esteem others better than themselves (Rom 12:3, 10, 16, 18), caring for neighbors with
righteousness, love and faithfulness (Prov 11:12; 12:26; 14:21-22).
2. Sometimes audiences attack the message and the messenger. Acts 3:21 declares God to have been speaking His Word through His holy prophets “since the world
began.” So Jesus condemns the powerful elite of his day in Matthew 23:31-35 because they killed the prophets: from Abel through Zechariah. Since Abel was killed
by Cain in Genesis 4, the murdered “cry out to God” (Gen 4:10-11; Isa 26:21; Matt 23:31-35; Rev 6:10; Heb 12:24). In the end “the earth will disclose her blood, and
will no more cover her slain” (Isa 26:21; Heb 12:24; 1 John 3:12-15). But the Rider, whose robe is dipped in blood, will avenge all the Christ-following messengers,
prophets, and wordsmiths returning to earth with Him (Rev 6:9-11; 19:14).
3. Christian ethos forms the content foundation and permeation of all subjects. Children study content so they have a basis for thinking which gives stability to their
development.
4. Christian ethos allows deep thinking, puzzling, questioning, wondering, and discovery about the Creator and His creation. Children should be excited to exercise their
God-given reason about the natural world seen through the lens of The Supernatural Word.
5. Christian ethos best fits reality. Children can understand the answers to their “why” questions based upon the perception and sound judgment God built into His
creation.
6. Christian ethos works because it’s true. Children can understand the answers to their “how” questions by experiencing God’s world functioning the way He made it to
operate.
7. Christian ethos speaks to all of life: there is no sacred/secular, faith/fact division. Children encounter subject matter as Truth because everything God made is good.
8. Christian ethos is for the individual. Children can interact on their own, at their own pace, developing ownership of their Christian worldview, using activities that make
them think biblically with the encouragement of their teachers.
9. See other faith-learning integration strands: People #1: Humans, Identity, Anthropology; Places #4: Home, Respect, Responsibility; World Languages #1:
Conversation; World Languages #2: Contextualization.

1. I will not make fun of others.
2. I will set an example by getting along with others.
3. I will be charitable about cultures others than my own.
4. I will not blame others but instead support my brothers and sisters.
5. I should respond to my enemies’ anger with generosity and grace.

1. Eliminate Opposition Research Alexander Solzhenitsyn, Lech Walesa, Vaclav Havel, and Andrei Sakharov. Why are authors, playwrights, cartoonists, and intellectuals
the first to be killed in totalitarian takeovers?
2. Abridged Texts At times a publisher will eliminate passages or sections of a book for length but also because of belief. Be aware that some editions of Daniel Defoe’s
Robinson Crusoe leave out the prayers to God altogether. In the same way, some editions of Kenneth Grahame’s The Wind in the Willows excise chapter seven which
speaks of a transcendent “awe.”
3. Cultural Texts A book published for a certain time, place, and people may impact the point of the book and should not be taken out of its historical context. Harriet
Beecher Stowe Uncle Tom’s Cabin would be an example of a book whose message continues to resonate with positive and negative implications depending on how
the book is used.
4. Music Research books such as Eric Clapton, Clapton: The Autobiography, (Broadway): 3-26; James H. Cone, The Spiritual & The Blues: An Interpretation (Seabury),
and Steve Turner, Hungry for Heaven: Rock ‘n’ Roll & the Search for Redemption.
5. Sitcom Ethos Choose your favorite sitcom, reminding students what they have to know about the groups, audience, and ethos of the comedy: Seinfeld – New York,
Comedian, A Show About Nothing; Frasier – Seattle, Psychiatrist, Dispensing Radio Advice; Last Man Standing – Denver, Salesman, Let Me Tell You Why You’re
Wrong. Show film clips from episodes that teach about cultural context. Watch a TV sitcom. What assumptions are being made? What vocabulary, people, situations,
or objects do you have to know to make the dialogue funny? If you were talking with electricians what could you assume? Knowledge of current, wiring, AC/DC, volts,
watts, amps, fuses, circuits, boxes. I would not have to define those terms. I could create humor “Light up your life, marry an electrician” or I could make up a word
play like: “Electricians are plugged in to their world.” Every audience has cultural knowledge. Use these ideas to teach students about how much they need to know
before they read about other cultures or before they write about other cultures.
6. Fourth Grade Book The Sign of the Beaver, by Elizabeth George Speare (New York: Yearling Books, 1984) addresses many questions about groups and their ethos:
1. Can humans of different cultures live together in prosperity (see page 87)? Apply Scriptural statements such as Romans 12:18.
2. Should people attempt to change another person’s culture or the way that they live? Why or why not? What is the difference between customs and ethics in a
civilization?
3. Is compromise possible when there is such a stark contrast between people groups and the way they live (see pages 65-66)? Explain.
4. Should we learn from others and be happy for new experiences? Explain.
5. Why are Robinson Crusoe and The Bible such important books in the story? What does this tell you about the author or the period of time in which the story takes
place?
6. The Native Americans didn’t believe the Euro-Americans should only kill animals for their fur. But Matt had difficulty accepting that Attean spoke to animals as if
they were the same as him. Is either way right? Why or why not? What would the Bible say about both points of view?
7. Matt discovered why Attean didn’t have a good attitude toward white people later in their relationship. What does this tell us about relationships with people we
don’t know? [For instance, we sometimes jump to conclusions or make assumptions; we should be considerate of peoples’ past.]
8. Can only Native Americans write about their culture? Can people tell stories about cultures other than their own? Why or why not? How should we tell stories about
others from a Christian perspective?
7. Black Voices Every generation needs a voice. Black history is no exception. Black intellectuals, pundits, professors, politicians, writers, and commentators are a
distinctive presence in a world that needs to hear their ethos.
1. Mia Love is a member of the U.S. House of Representatives from Utah. She challenges the status quo in Washington concerning fiscal discipline, limited
government, and personal responsibility.
1. Thomas Sowell has authored numerous books about culture, history, and economics. He is a U.S. Marine veteran– and his writing is always coupled with individual
responsibility. He is a Fellow with the Hoover Institute.
1. Aalveda King is the niece of Dr. Martin Luther King Jr. Her pro-life message arises from a Christian commitment. King is a Christian minister, an ardent supporter of
traditional marriage and freedom of speech.
1. Jason Riley is a senior fellow at the Manhattan Institute and editorial writer for the Wall Street Journal who speaks on issues of immigration, economics, and race.
Riley’s latest book, Please Stop Helping Us, shows how government hurts the black underclass.
1. Walter Williams is Distinguished Professor of Economics at George Mason University, a syndicated columnist, an author of ten books, and a U.S. Army veteran.
Williams is an ardent supporter of free speech and free markets.
1. Star Parker is a prolific speaker, writer, and commentator. She is the founder and president of CURE, supporting a market based response to poverty. Her latest
book Blind Conceit is a compilation of editorials on racial issues and public policy.
1. Anthony Bradley is an associate professor at The King’s College in New York City and a research fellow at the Acton Institute writing widely on economic and
justice issues. Bradley has written Liberating Black Theology.
1. Dr. Ben Carson currently serves as the director of Housing and Urban Development in Washington D. C. Dr. Carson’s book Gifted Hands was made into a movie.
His books America the Beautiful and One Nation have sold hundreds of thousands of copies.
1. Tim Scott represents South Carolina in the U.S. Senate. Scott knows poverty first hand and believes in economic freedom and high quality education for the
nation’s poor. Scott’s life message is to “positively impact a billion lives with the message of hope.”
1. Dr. Condoleezza Rice was the first black female Secretary of State in the George W. Bush White House. “Condi” Rice is now professor of political science at
Stanford University and senior fellow with the Hoover Institute. Her personal story can be read in Extraordinary, Ordinary People.
8. Trace Using my essay on “Statues” http://warpandwoof.org/2017/08/22/statues/ (http://warpandwoof.org/2017/08/22/statues/), prompt a discussion about how people from the same
ethnicity or intellectual commitment can agree to disagree, agreeably.
9. Why don’t we hear more about the importance of learning languages? The Conversation Exchange (http://conversationexchange.com/) encourages open dialogue. David I. Smith,
The Spirit of the Foreign Language Classroom (http://store.calvin.edu/shop_product_detail.asp?
catalog_group_id=MTA&catalog_group_name=Q2VudGVycyAmIEluc3RpdHV0ZXM&catalog_id=306&catalog_name=S3V5ZXJzIEluc3RpdHV0ZSBGb3IgQ2hyaXN0aWFuIFRlYWNoaW5n&pf_id=2254&product_name=U
(Kuyers). David I. Smith and Barbara Carville, The Gift of the Stranger: Faith, Hospitality, and Foreign Language Learning. (http://store.calvin.edu/shop_product_detail.asp?
catalog_group_id=MTA&catalog_group_name=Q2VudGVycyAmIEluc3RpdHV0ZXM&catalog_id=306&catalog_name=S3V5ZXJzIEluc3RpdHV0ZSBGb3IgQ2hyaXN0aWFuIFRlYWNoaW5n&pf_id=1576&product_name=R
David I. Smith, Learning from the Stranger: Christian Faith and Cultural Diversity. (http://store.calvin.edu/shop_product_detail.asp?
catalog_group_id=MTA&catalog_group_name=Q2VudGVycyAmIEluc3RpdHV0ZXM&catalog_id=306&catalog_name=S3V5ZXJzIEluc3RpdHV0ZSBGb3IgQ2hyaXN0aWFuIFRlYWNoaW5n&pf_id=1478&product_name=T
(Kuyers).
10. Differences and Movies Life of a King with Cuba Gooding Jr. based on the true story of Eugene Brown, befriending a mentally challenged young man. Radio Cuba
Gooding Jr. and Ed Harris star in a film about a high school football coach who befriends a mentally challenged young man. Glory Road with Josh Lucas concerns a
Texas Western coach Don Haskins who led the first all-black starting line-up for a college basketball team to the NCAA national championship.
Writing - Structure, Organization, Revision

Jesus argued based on words (John 10:34), a word (Matt 22:43), and the tense of a verb (Matt 22:32). The Lord stated that the smallest letter or distinguishing mark
producing different letters would be kept safe (Matt 5:17-19; Luke 16:17). 2 Thessalonians 2:13-15 indicates that words communicated in person or in letter bear “truth.” 2
Timothy 3:16 says that all scripture is God breathed and 2 Timothy 1:14 commands us to guard the good deposit entrusted to us.
1. Whereas, sin has corrupted every realm of earth’s existence; and because language is susceptible to sin’s effects; and because, without grammatical rules, language
would be incoherent and chaotic; and because rules are a reflection of God’s order throughout creation; and because language is inexorably tied to grammar’s
function; and because doctrine is bound to the precision of language; and because false teaching influences doctrine; and because word choice matters in biblical
instruction; Let it be known, that the study of grammar is imperative to halt the corrosive effects of sin upon our thought processes and the undermining of the
communication of Truth in life and doctrine (2 Peter 3:15-18; 2 John 4; 3 John 3, 4). In short, grammar rules reflect God’s rules.
2. Whereas, in grammar, it is pragmatically acceptable to use “whatever works” to communicate an idea; and because language is said to be “evolving”; and because
syntactical rules are said to restrict “creativity”; and because vocabulary is said to have “expanding meanings”; and because writing is said to be “free”; and because
spelling is said to be “inventive”; Let it be known, that the study of grammar delineates standardization for creativity, definition, and communication in language. Criteria
for language usage is necessary to reconstitute human thought brought about by broken structures established by God.
3. Within the very first communiqué from God to humanity, boundaries, parameters, and expectations were established (Gen 2:16, 17). “Free writing,” at its best, is not
“free” but already “framed” and “limited.” We are led to believe that structure is inhibiting, stifling, dictatorial. Indeed, God’s very first verbal interaction with us turns on
its head the push to “unleash” our students. To set an outline before our pupils may do more to “free” them. Reestablishing restrictions and guidelines corrals God-
given creativity, reclaiming communication for the Christian school English class.
4. According to Genesis 1:28, the word “subdue” necessitates coercion, by force, if necessary. The earth will not do man’s bidding willingly; people bring everything in
the world to submission (Ps 8:5-8). The world was made for humanity, not the other way around (Mark 2:27-28).
5. Since humans are given jurisdiction of this world by God, exercise of management may require active force. Spelling words will have to be committed to memory;
syntactical rules will be enforced on essays; incomplete assignments will be penalized; clear directions will give latitude and a means of evaluation; mathematical
processes will be unqualified; scientific equations will maintain consistent outcomes. Expectation and compliance will be mandated throughout the educational
process. Teachers and students have responsibility to “subdue” their subjects. “Ruling” instructional disciplines—bringing them under active human control—is God’s
intention.
6. By naming the animals, (Gen 2:19) humans were following the Creator’s lead (Gen 1:5, 8, 10), suggesting that Adam had been given jurisdiction over the creation with
a directive to rule.
7. Because God gave humans the responsibility to “name,” humans have authority to construct rules for any study or discipline. Rules give parameters, understanding,
and a means of dialogue. Rules are a good and necessary component of education.
8. “Classification” gives students a means of organization; an ability to understand the parts within the whole. Structure and order allow people opportunity for
comparison, interaction, and security.
9. Time must be spent and thought given in order to understand, discuss, or use anything. Every subject demands thoughtful deliberation and reflection.
10. Creative expression within the framework of any study is celebrated. God and Adam both took liberty in naming the creation what they did.
11. Relationship and interaction with creation seem to be the reason for the authority to “call.” Authority is not for the exercise of power but benefits growth and fulfillment
for humans and their interaction within God’s world.

1. We should be open to examination and conviction (Prov 8:33).
2. We should see thoughts, attitudes, and action in ourselves that need to be changed (Prov 16:6).
3. What we show on the outside is based on what we believe on the inside (Prov 26:23-26).
4. We find broken human structures throughout life (i.e., political, sexual, financial), so we should not be surprised when writing structures also need to be regenerated.
5. We bear responsibility to put into practice the authority given to us in every arena.

1. Strategies for Reading and Writing Comprehension Find the main idea based on the details; expanding vocabulary; showing prior knowledge; making connections with
other knowledge; asking questions; suggesting predictions; visualizing; summarizing beginning, middle, end; setting, time, place; characters; plot; oral reading –
fluency; cause-effect; sequencing; compare-contrast; problem-solution; identifying points of view.
2. Writing Strategy #1 Writing a six-word memoir. A “memoir” is a story based on personal memory. The purpose is condensing ideas or revealing the main idea of a
writing.
Examples:
“For Sale: Baby Shoes, never worn” (Ernest Hemingway, attributed)
“Backstage is as drama-filled as on.” (Mimagirl)
“I've already turned into my mother.” (Elizabeth Grace)
“Almost a victim of my family” (Chuck Sangster)
How would you describe the six-word memoir? List the characteristics of a powerful memoir. Write a six-word memoir for one’s life, another’s life, or a book.
3. Writing Strategy #2 Write a short letter to your first teacher whom you liked on the top quarter of an 8.5 x 11 sheet of paper. Do not put your name on the paper.
Identify yourself by the last four digits of your phone number. Collect the papers. The teacher places them on separate desks. Students walk around the room making
comments or asking questions on each page, four to five responses each depending on the time limit and size of class. Have students revise the letter based on the
comments and/or questions.
4. Writing Strategy #3 Hand out a short piece of writing that needs revision. Have students pick three lines to rewrite.
5. Writing Strategy #4 Each person brings in one physical artifact. Placing the artifact on the desk with the name of the person and one 8.5 x 11 sheet of paper have
students ask questions about the significance of the object for the person. Students then construct a short story based on the questions raised by the classroom
comments.
6. Writing Strategy #5 “Silent conversation.” Each person is given a different question from the teacher based on his/her current classroom unit of study on a 8.5 x 11
sheet of paper. Students are given a set amount of time to answer the question in writing on the paper. When the time is up, the papers are passed clockwise. The
next student can either continue the former response, disagree, start their own response, or ask another question.
Writing - Genre, Voice, Structure

“Genre” is a type or form of writing. Fiction, non-fiction, biography, history, horror, romance are all genres and each can have sub-categories. Embedded within God’s
Word to the Hebrews are literary forms used to communicate Truth. Deuteronomy is the structure of ancient Near Eastern suzerain-vassal treaties. Hebrew Psalms
include literary forms of lament, praise, or confession. Old Testament poetry is based on the characteristics of literary parallelism, where the writing rhymes not in word
but in thought. Luke’s writings (his gospel and Acts) are a form of historiography mirroring Greco-Roman histories of the day. Jesus, the Master Teacher, spoke to an
audience whose daily lives consisted of plows, seeds, soil, cloaks, dusty roads, unclean vessels, or house foundations built on rock. God’s communication to humans
takes human forms. Language is delivered in ways that people understand.
1. The zenith, the pinnacle of The Almighty’s communication came about as divinity took human form—the incarnation of our Lord Jesus (John 1:1-18).
2. Biblical scholars estimate that narrative comprises fully 40% of Scripture. Storytelling is God’s means of communication. The book outlining God’s creational,
covenantal intension—Genesis—is almost entirely story. When Moses wanted fathers to pass along Yahweh’s accomplishments, it is not with a sermon but a line
reminiscent of how children’s books begin: “once upon a time.” “When your son asks, ‘Why is there a pile of rocks down by the river?’ tell him once upon a time this
event happened.” Perhaps the most important event of Israel’s history—Exodus—is told in a story that neither Cecil B. Demille nor George Lucas could ever recreate
in its intensity. Stories (1) help people remember, (2) identify belief, (3) and connect with others of like mind. The story of Scripture will interpret the stories of our times.
3. History finds its way into poetry. David was a poet (1 Sam 16:14-23; 2 Sam 1:19-27; 3:33-34), a worship leader (1 Chron 13-29), and his Psalms are referenced in the
New Testament (Acts 4:25-26; Rom 4:6-8). Psalm titles (superscriptions) revisit historical events: Psalm 55 or 57. Poetry is embedded in history or prophecy (2 Sam
22:1; Isa 38:9; Hab 3:1, 9) as well as in New Testament accounts (Mark 12:35-37; Acts 2:29-35).
4. Prophecy is first forth-telling, then fore-telling. Prophets based their writings on what they read in God’s Law, principally the book of Deuteronomy. 60% of what we call
“prophecy” is admonitions to people about obeying God’s Law (forth-telling). Israel’s full history—Genesis through Kings—is told in story fashion, then used by all the
other prophets of the First Testament to drive home ethical injunctions.
5. Pay attention to (1) action (plot, conflict), (2) interpretation (meaning), (3) human choices, (4) location (when and where something took place), and (5) the primary
actor in the action (remembering that God’s Word is about God’s person and work in His world). Read Genesis 45:5-9, for instance to see Joseph’s acknowledgment
of who is most important in the story.
6. Biblical law codes record both general rules and specific laws that follow God’s universal principles established throughout His creation. A general rule like “taking an
eye for an eye” (Exodus 21:18-27) does not mean if one person loses an eye, they get to take out the eye of the perpetrator. The principle is something akin to “the
punishment should fit the crime.” Specific laws about parapets on roofs (railings so people do not fall off) are universal principles that, in this case, protect human life
(like fences around swimming pools; Deuteronomy 22:8).
7. Biblical wisdom literature such as Proverbs was part of the curriculum for Israel’s youth. They not only learned how to make a living but how to live. Children were
taught at home (Deut 6:4-9), in the temple (Lev 10:10-11), and at the feet of wise men (see 1 Kings 4 and 10). As the name of the book suggests (from the root “to
represent”) a concept was made clear by reflecting it off a common or similar principle (the Akkadian definition was “mirror”). Practically speaking, a proverb is a short
statement that declares a very profound, heavy principle, designed to give wisdom for living with God and people. General rules about life, proverbs are not promises.
Ordinarily, when parents properly raise a child they will grow up in accordance with how they were raised (22.6).
8. Apocalyptic literature, such as passages in Ezekiel or Daniel, is futuristic vision imagery. The reader pays attention to representations of theological Truth that may
seem unusual or unknown. Present day futuristic movies reflect the same ideas. The creatures identified in Ezekiel 1:5-10, for instance, represent a person, place,
idea, or event which cannot as of yet be understood in simple human terms.
9. Watch and listen to my Old Testament Overview teaching on “The Bible as Literature” (week 6) where I give specific examples of “rap” music compared with Hallmark
movies. This teaching may be found on Eckel’s website: comeniusinstitute.com/videos/video-and-photos/

1. I will listen how others frame ideas in order to hear the context of their thinking.
2. I will realize that how I feel may not always be expressed in words.
3. I will understand that my history may be different than another’s past but I will always remember that the same providential oversight governing my life is overseeing
others as well.
4. I will focus my attention not so much about the 10% of the Bible I do not understand but on the 90% of the Bible that is clear.
5. I will glean universal principles from Scripture that will help me live life each day.
6. I will acquaint myself with other ethnic voices to hear their ideas in their dialect.
7. I will approach life in a broadminded fashion remembering that God’s people are multi-faceted, multi-ethnic, multi-national, and multi-linguistic (Rev 5:9-10; 7:9-10).

1. Brains Do you tend to be left-brained (which includes a focus on logic, words, concepts, abstractions, reason, analysis, telling, true ideas, propositional, a thesis to
prove)? Or do you tend to be right-brained (which includes a focus on emotion, active, sensory, visual, humor, synthesis, showing, life lessons, experiential, a story to
tell)? Or do you find yourself thinking both ways in any given moment? What does brain research tell us about how we should approach reading, writing, thinking,
reflecting, or interpreting?
2. Put Yourself in the Story See “biblical foundations” #5 above. Re-read Genesis 45:5-9, remembering that God’s Word is God’s interpretation of His work in His world.
Students can now re-write the basic idea that God is the center of the action in any given event in their lives.
3. Questions Does our teaching take into account the structure of the writing we have our students read? Are we reading different kinds of genres to expose classes to a
wide variety of styles? How do we incorporate other voices from other ethnicities into our reading and writing?
4. Brain-Backpack What in students’ understanding – their schema – will help them to anticipate what will follow in their reading or writing? Use prediction (“What might
happen next?”) to help students think forward in their story development.
5. Strategy Writing prompts for every genre. Every story comes down to a basic plot formula:
_____________ wants ____________ but _______________.
Example: God makes the world perfect for human flourishing but humans sin necessitating that God provide a means of redemption.
6. Setting comes next. In a plot, where would the story take place? Here are a few examples:
A secret basement in a hospital where toys come to life
A mansion where a small group of people are given money to stay overnight
A closet where when people enter they do not return
7. Senses Write a description of the setting using all five senses and if possible a sixth sense.
8. Dr. Seuss The famed writer communicated ideas through simple narrative-poetic forms. Yertle the Turtle focuses on pride versus humility. The Sneetches exposes the
cost of prejudice. The Lorax warns humans to care for creation. The Butter Battle Book posits Seuss’s view that there was no moral difference between America and
the old Soviet Union during the Cold War. Older students could research the similarities and differences between The United States and The Soviet Union between
1920 and 1990 to evaluate Seuss’s idea.
9. Voices Have student explore other ethnic writing backgrounds in their local libraries.
10. Forms Allow students to bring in their favorite fiction, non-fiction, biography, or history book for show-and-tell.

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Faith-Learning Integration Content - eBook

- All Purchased Programs -

Keyword(s) - separate multiples with a comma

Bible - Old Testament, First Testament, Hebrew Bible

Understandings / Attitudes / Outcomes:

4. My knowledge of who God is must change my attitudes, then my actions.

Activities / Ideas / Questions:

Bible - New Testament, Second Testament, Jesus

Understandings / Attitudes / Outcomes:

3. As a member of the Church I bear responsibility to devote myself to Jesus.

4. Genealogies teach me that there are no unimportant parts of God’s Word.

Activities / Ideas / Questions:

Bible - Belief, Truth, Theology

Understandings / Attitudes / Outcomes:

2. I know that Truth is based on an objective source of knowledge, the Scriptures.

3. I realize that people may twist Truth to make it their “truth.”

Activities / Ideas / Questions:

1. Genesis 1:20-21 God…

1. What’s Real? How can I know birds exist?

Bible - Bible Study, Research, Application

Understandings / Attitudes / Outcomes:

2. I approach my study of the Bible with humility.

3. One of the outcomes of my study of Scripture should be joy.

4. My study of the Bible should be broad, deep, careful, and thoughtful.

5. The Holy Spirit will guide my spirit in apprehending Scripture.

Activities / Ideas / Questions:

1. Study the text microscopically ("the little picture," in detail)

1. Historical situations are important to know

APPLICATION asks, "What does the passage mean to us, today?"

1. Application must be expositional: based on the interpretation

1. Are there any repeated words? Repeated phrases? List all.

For example (from the book of Malachi):

[Source: Eckel’s article http://warpandwoof.org/rewards/ (http://warpandwoof.org/rewards/) ]

Celebration - Curiosity, Wonder, Delight

1. Beyond human capabilities of explanation (Job 5:9; 37:5).

Understandings / Attitudes / Outcomes:

2. “I wonder if” comes from wonder of God’s creation.

3. “I delight” in the study of God’s creation (Ps 111:2).

Activities / Ideas / Questions:

9. Pre-Reading Ideas for Discussion

Celebration - Thank-you, Gratitude, Excellence

Understandings / Attitudes / Outcomes:

2. How much should we give?

3. How do we take communion with gratitude?

4. How should we sing with gratitude?

5. How should my emotion change toward gratitude?

Activities / Ideas / Questions:

1. The Wretched Stone (the problems with image)

Celebration - Pioneers, Adventure, Success

Understandings / Attitudes / Outcomes:

2. I communicate my mission premised on biblical principles.

3. I collaborate with other Christians who are doing God’s work.

4. I fellowship with other Christians who desire to support my work.

Activities / Ideas / Questions:

Celebration - Remember, Commemoration, Legacy

Understandings / Attitudes / Outcomes:

3. I will recall how much work it takes to practice commemoration.

Activities / Ideas / Questions:

Lord of all, to Thee we raise, This our hymn of grateful praise.

Lord of all, to Thee we raise, This our hymn of grateful praise.

For the mystic harmony, Linking sense to sound and sight.

Lord of all, to Thee we raise, This our hymn of grateful praise.

Communication - Talking, Listening, Speech