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    The Classical Teacher - Late Summer 2019 PDF

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    Anton Huismeester

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    THE eer a arent one student at a time. PETC RO bets ais HILAIRE BELLOC and the Humanizin; Power of History \ ee N c The Only Gi by J. Shane et __ ha a 7G. K. CHESTERTON J 4 and the Historical Defense of Christianity ‘ eg eu iga \ @ MEMORIA PRESS Bn 6% LETTER FROM THE EDITOR @0? Should Schools Teach History? by Martin Cothran y wife and I recently visited my son and daughter-in-law in Philadelphia. My wife had been to Philadelphia when she was in school, but I had never been there. Among other things, we saw the Liberty Bell and Congress Hall, which served as the seat of government for the first years of our republic. The thing I noticed most about this little tour was how many people from other countries were there to visit these places. In fact, we seemed tobe among the few Americans in any of the places we visited. Most spoke in a foreign tongue, and even though it was mid- October we saw no school ‘groups at all. Itoccurred to me all of a sudden that people from other countries may be more interested in our nation’s history than we are. Itbrought to mind news stories Thad read only a month or two before about Colonial Williamsburg having to drastically cut its budget and lay off a number of its staff, Mitchell B. Riess, president and CEO of the Colonial Williamsburg Foundation, revealed that the historical site attracts only half the number of people it attracted thirty years ago. He attributed part of the cuts to business decisions ‘made in previous years, as well as “changing tastes.” But healso mentioned a frightening fact: "[Lless American history is being taught in schools’ Our Philadelphia experience also made me think of the Sergeant York Home in northern Tennessee, a tourist destination that honors the greatest American ‘war hero of World War I. When we drove by it twenty years ago it appeared to be a popular tourist destination. But when we drove by it recently the gift shop was closed, and though the grounds were open they were in a sad state of disrepair. Letter from the Editor Our little vacation brought to mind all of the historical places my parents took us when we grew up: the Smithsonian Institution, the Lincoln Memorial, the White them because we had been taught about them in school and consequently they were objects of wonder to us. Karol Markowiez wrote a frightening article in the New York Post a couple years ago. She wrote that, according to the 2014 report by the National Assessment of Educational Progress, “an abysmal eighteen percent of American high school kids were proficient in US. history." And further, she said, "a 2012 story in Perspectives on History magazine -»- found that eighty-eight percent of elementary school teachers considered teaching history a low priority” recently searched “teaching of history in schools" online. Many of the hits were links to articles with titles like, "Why We Should Teach History in Schools.” Is this really an issue? Is the teaching of history in schools really open to question? That we should teach history—our own as well as the history of the Western world that formed us—to our children should not be controversial. Thad a sort of vision during my Philadelphia visit—a vision of a future society poking around blindly in the ruins of a once-great civilization, wondering what it was that made it great and why it was worth remembering, That is a chilling vision, but one that reminded me of the importance of what we do here at Memoria Press, where history is still important. MemoriaPress.com THE CLASSICAL TEACHER CONTENT SS oc semnec20i IMR eens Later from the Editor by tain Cateen Book Review: Mere Christianity by C.S, Lewis How Latin Builds Vocabulary by Bane cam ‘Why Logic? by Mann Catean G.K. Chesterton and the Historical Defense of Chrisanity by Mae Cavan ilsire Belloc and the Humanizing Power of History by oach Pe “The Liberating Arts by nent Seno Dulee Domne The Longing for Home in Lteratune ty Rene Mais Freerckthe Great Catherine the Great & the Ars Cac oe “The Only Great King bys Shane San 7 18, 28 32 40 48 54 64 SICAL CORE CU A Carriculum Packages 8 Supplements 5 Read-Aloud Programs 34° Curriculum Map Yearly Outlook. aa Alphabet, Numbers, & Enrichment Reading & Phonice Spelling [Now American Cursive ‘Copybooks & Journals LITERATURE, GRAMMAR, & WRITING 27 Classical Composition, IEW, & English Grammar 56 Literature 59° Poetry AMERICAN / MODERN 38 American Suis & Maer Earopean History 39 Geography Modan Biology 3) My Side ofthe Mountain Henle Latin Vocabulary Flashcards 9.29 “Latin Grammar Retation Program 2 English Grammar Practice 627, ‘Traditional Speling Supplemental Workbooks (9) Summer Cursive 7) Cursive Practice Shosts Il 7 pID You KNOW? Oe eee cet) Saad Premera ee eects NEW! Managing Editor | Tam gaa eee Ss NWSE ae 50. D'Aulaites Grock Myths & Famous Men Series 51 Dorothy Mills Histories 52. Clasical Licerarure & Supplements 67 Chistian Studies 62. Science & Nature 68 Arithmetic 8 Math Prima Latina &¢ Supplements Lasina Christiana & Supplements Latin Forms Series & Supplements Upper School Latin & NLE Prep Guides (Grammar School Greek, Latin and Greck Supplements, & French ‘irs Form Greek [RTRs 30 Traditional Logic & Supplements 31 Arisorl's Material Logie 31. Classical Rhetoric & Supplements ART & MUSIC 63. Are Posters, Ar Cards, Creating Art, Music Appreciation, Exploring America's Musial Heritage, Early Sacred Musicy ‘& Discovering Music RESOURCES. 16 Classical Education Resources 26 Memoria Press Online Academy ‘©-«9 Copybook Cursive IV (e49 Easy Reader Classics (e 29 Vergil’s Aeneid: Selected Readings ‘©.20 Excelability in Advanced Latin (©-20 Caesar & Vergil AP Vocabulary Flasheards ‘©.29 Latina Christiana Wall Charts (© 2n Classical Composition VI Encomium, Invective, & Comparison DVDs ‘We have Full-Year Curriculum Packages for Students with Special Needs ‘Visit ClassicalSpecialNeeds.com for information or to sign up for the Simply Clasial Journal MEMORIA PRES! Cen! aston ONLI PAOD aMN ee A 18 HOW LATIN BUILDS VOCABULARY acer ta vf Jor many who study Latin the uimate goal sto inthe origina! language, But while on the path reading Casas Cur Verity tnestudy of ain sub but surely enhances the way students xpress theses in Engsh and, most noticeably expats their English vecabulay DERIVATIVES No other foreign language equals Latin in helping a student develop a rich English vocabulary. It has been estimated that fifty percent of English words are derived from Latin, with that share exceeding. sixty percent for more difficult, polysyllabie words, Certainly we see these derivatives from Latin all throughout our language. Indeed, English is so indebted to Latin that classical scholar Berthold Ullman remarked a century ago that our language would more properly be named Latin-English.” Studying Latin is an introduction to etymology— how words are formed and haw original meanings are extended. Knowing the original Latin meanings of English derivatives allows students to use these [Bonnie Graham currently writing a Memoria Press study Henle Second Year Latin. homeschooling moter for 1 ie fscinated by Carsar’s De Bello Calico, he n langue Holes, a hs Caesar scholar T. Ri words effectively, and thus to clevate their daily speech and writing, Latin builds familiarity with how English words are formed from prefixes, base words, and suffixes. When students can see how a word was born—its components and its original meaning—they understand it more profoundly. Latin stirs a perpetual curiosity about words and teaches students how to analyze words and make them their own. Part of Latin study is understanding how compound verbs are created from simple verbs by adding prefixes. By knowing the meanings of the prefixes, which are generally from Latin prepositions, students understand a host of new verbs, Consider this Latin verb and its principal parts: jacio, jacere,jeci, jactus (to throw, hurl, cast) Just a few of its many compounds are conjicio, dejicio, cio, objicio, and projicio. Even before consulting a dictionary to confirm their ideas, students can figure out rough literal meanings for the English derivatives conjecture (throwing [ideas] together), dejected (cast down), ejected (thrown ou) objection (something cast against), and projectile (something hurled forth). As noted already, polysyllabic English words are particularly apt to have Latin roots. Students enjoy breaking these down, as the literal meanings are often surprisingly vivid. Annihilate, from ad and nihil, is “make to nothing” Desperate, from de and spero, MemoriaPress.com is “away from hope.” Exaggerate, from ex and agger, is literall nuild up a great heap," ie, to overstate. Magnanimous, from magnus and animus, means reat-souled.” Compassion, from cunt and patior, means “a suffering with"—for to have compassion for someone is to suffer with them. MEANING ACCORDING TO CONTEXT Latin study advances one’s skill in using context to discern the nuances of a word's meaning, For example, Latin students often encounter the multi purpose noun res (thing) and must determine its specific meaning in each instance. To do so, they must consider the context and mentally sift through options like "matter,” fact” “event,” "cas “action,” “news,” “operation,” “circumstances,” and ‘development. Similarly, for the adjective magnus, the meaning "great" is often suitable, but for variety and precision the student may choose a different English word to suit the context, eg,, “important,” “momentous,” “loud,” “heavy,” “distinguished, “utter,” "vast," “extensive,” or “lofty.” This kind of analysis enhances the student's facility with words and builds vocabulary. For another example, the participle dejectus, from the verb dejico, in one passage may refer toa cavalryman own down’ from his horse, but in another passage may mean more figuratively, “dejected, downcast, disappointed.” The skill of using context to assess a word's meaning transfers easily to English. SHAKESPEARE & LATINISMS A familiarity with Latin aids the reader of classic English literature. The writings of Shakespeare, Jane Austen, and John Milton, to name a few, are replete with words of Latin origin. Shakespeare, for example, uses many Latinisms, words that vividly suggest the original Latin meaning, These words are not now readily found in a dictionary, but a student who is at the level of beginning to read Caesar is able to make an educated guess at the meaning of these Latinate words. A few examples illustrate this: + When King Lear speaks of "cadent tears," this evokes the word cadens, the present participle of cado (to fall), The student concludes that this means “falling tears” + When Iago tells Othello, "riches fineless as poor as winter/to him that ever fears he shall be poor,” the Latin fines (borders, limits) readily suggests that this means "riches without limits” * Hamlet’ statement to Horatio, “what to this was sequent, thou know’st already,” suggests the Latin present participle sequens (following). 1-877-862-1097 + In Henry V1, Part 3, York’s words, “as the south to the septentrion,” call to mind Caesar's evocative description of one frontier of Gaul as facing ad Septentriones, toward the seven stars near the North Pole, ie, "to the north” * In Richard I11, when a weeping Queen Elizabeth says, “All springs reduce their currents to mine eyes,” the verb is used in the sense of the Latin reduco (lead back). ‘The Latinate names that Shakespeare invented for some of his characters are hidden gems that stucents take pleasure in discovering, The name of the ill natured Malvolio, in Teeth Night, comes from Latin words for ill-wishing,” In The Winter's Tale, the kings daughter— unaware of her true heritage and living far away from home as a shepherdess—is aptly named Perdita, the ferninine form of an adjective meaning "utterly lost” And one of Shakespeare's loveliest heroines, Miranda of Tite Tempest, fittingly bears a name that means “she who is to bbe marvelled at, she who is to be admired. Shakespeare's Latinate words make for a sublime richness of meaning. As students recognize them and countless derivatives all throughout English, they wake to see Latin everywhere. Being able to see that Latin is ubiquitous is a delightful, enriching legacy of Latin study. PE Seo) ) Ee aon Pee eee uct SET) ena Pecans SAT in reading, writing, and in overall s Pe eee se noe es ear een ce Fi Pete) a ear seen nae enn) Baca tr) Pee een Total onic Coe med _ ery 685 re Ce 645 eo Tod oon crs a E TL) 19 28 WHY LOGIC? by Martin Cothran hen you begin to study a subject, itis always helpful to know two things: first, what it is you intend to study and, second, why it is important to study it. When it comes to the study of logic, you must have some idea what logic is, and what a study of logic consists, of. If you don’t understand what itis, you will not understand why it is important to study. I think we can all agree that it is important to understand the truth of things, but many people—even many classical educators—do not realize that logic is an instrument of truth, and thus they do not understand the importance of studying logic. Another part of the problem stems from a widespread misunderstanding of logic by educators themselves, Unfortunately, this is equally true of Christian educators—even those involved in the classical education movement. There are at least three respects in which logic is misunderstood. by educators, The first has to do with the place of logic in the classical curriculum, the second has to do with the nature of logic itself, and the third concerns the difference between logic and other things that many times fall under that ttle. Martin Cothran isthe editor of Te Classical Teacher and author of “Traditional Logic Books II, Material Logic snd Classical Rhetoric Why Logic? THE PLACE OF LOGIC IN THE CLASSICAL CURRICULUM Several years ago Iead an article on classical education in a popular magazine. The article was written by one of the leaders of the classical Christian education movement. The author stated that, in following the classical trivium, students should study modern logic. I confess to being completely baffled by this statement. Of all the things a student should do in pursuing the classical trivium, one of the last would be to study modern logic. The problem is not that modern logic is not useful, or even that it isn't worth pursuing. The problem with modern logic is simply that it has little to do with the trivium. The trivium is language study. Grammar, the first of the three components of the trivium, is the study of the structure of language and how language is expressed in writing and speech Rhetoric, the last part of the trivium, is the study of the rules of persuasion, as well as their written and spoken use. Logic fits in between these two, and is the study of the structure of thought and how thought is expressed in words. Modern logic, on the other hand, is largely mathematical. A course in modern logic (and Ihave MemoriaPress.com taught it) would begin with the study of arguments as they are used in everyday language, but quickly descend into the study of how to manipulate variable symbols, However, since words are not variable symbols like those studied in modern logic (which can stand for anything), but rather signs that each have a particular signification, modern logic has limited use when it comes to the study of language. It is simply not the kind of logic used in linguistic reasoning Traditional logic is studied because traditional logic is an intrinsic part of language study. WHAT DOES LOGIC CONSIST OF? The older system of traditional logic recognized two branches of logic formal logic (like that covered in our Traditional Logic program), and informal or material logic (like that covered in our Material Logic program). Formal logic focuses on the procedural aspect of reasoning, its mechanics—how we properly get from two premises or assumptions to a conclusion, Material logic focuses on the philosophical or metaphysical aspects of words, statements, and arguments that can affect our ability to arrive at truth. Even many classical educators are simply not aware that there is any other aspect to logic than the formal aspect. One of the reasons for this lack of awareness is that modern logic, which largely displaced traditional logic in colleges and universities in the twentieth century, only recognizes the formal aspect of logic, since itis based on anti-metaphysical assumptions that conflict with the traditional metaphysics treated in material logic. The traditional system of logic recognizes that logic is larger than just form, or structure, and that the content can and does affect the process of reasoning from premises to conclusion, But if this is all true, then what do we do with fallacies, the teaching of which has become so common in classical education circles? We need to recognize, first, that there are both formal and informal fallacies. Formal fallacies are those that result from the violation of the formal rules of reasoning, those studied in formal logic. These are covered in a formal logic course. But informal fallacies are mistakes in reasoning that result from 1-877-862-1097 If we could better understand eft omc ef know why it en ete oR ate ny mistakes in the material or content of reasoning and from certain psychological mistakes. If we were to draw an analogy with a cooking recipe, we would say that several things could go wrong; First, we could make mistakes in the procedural aspect of cooking—mixing the ingredients improperly, or cooking them too long, ete. This is a formal mistake, like putting one of our terms in the ‘wrong place in a statement or putting our statement in the wrong place in our argument. Or we could have the wrong ingredient, or one that has gone bad. This is an informal material mistake, ike including a false premise in our argument. Or we could have our attention diverted from the process entirely, by getting a phone call in the middle of cooking, or having to deal with a child who skinned his knee. This is an informal psychological mistake, like having our attention diverted from proper reasoning by the latest survey, or news story, or emotional appeal Formal fallacies are covered in a formal logic program. Informal ‘material fallacies are largely covered in material logic. Informal psychological fallacies largely fall into the domain of rhetoric, LOGIC VS. CRITICAL THINKING SKILLS While many people use the word “logic” in a too-restricted sense in referring only to formal logic, many others associate it with any kind of abstract thinking, This also is a mistake, although a mistake in the opposite direction. The origin of this error lies in the contemporary emphasis on “critical thinking skills.” Although all logic is a part of critical thinking skills, all critical thinking skills are not a part of logic. The various discrete thinking processes studied in such “critical thinking skills” programs commonly cover spatial and figural skills and mathematical reasoning, as well as reading, writing, and vocabulary skills. Once again, these skills are not without value, but it would be a mistake to confuse them with logic itself. One striking fact about such programs is that they seem comprehensive but include almost nothing that is covered in traditional discussions of either formal or material logic. ‘These are the three major misunderstandings in the thinking about logic. If we could better understand logic, we would know why itis so important to study. Why Logic? 29 ne of the hallmarks of civilization is the prevalence of civil disagreement. This tendency certainly characterized England in the early twentieth century. Itwas a time marked partly by the debates that took place between the great men of thought and letters before an intelligent public. twas a time before Facebook and Twitter, before the internet, when essays and books were the ground upon. Which intellectual duels were fought. Among these great intellectual contests were the historical debates between Catholic historian and essayist Hilaire Belloc and science writer H.G, Wells, between Belloc and historian G.G. Coulton, between G. K. Chesterton and the great playwright George Bernard Shaw, as well as Chesterton and Wells, and Chesterton and Coulton, Blood ‘was occasionally drawn (when Belloc ‘was through with his enemies, they at least knew they had been in a fight, and sometimes wore the mental marks of it), but they were never fights to the death. Particularly in Chesterton's case, his enemies liked him as much as his friends. Tn one such battle, Chesterton was pitted against the newspaper editor Robert Blatchford. Blatchford was the editor of the British newspaper The Clarion, and had written a book called God and My Neighbour, ‘book arguing for atheism and against Christianity which enjoyed a brief popularity among its British audience. Blatchford challenged the readers of his newspaper to respond to his arguments, the responses to which he promised to run in the daily editions of The Clarion. The challenge was joined by a number of prominent writers and thinkers. Chesterton was—and wasn't— one of them. He was a writer and thinker, and he did respond, but, being only a twenty-nine year old relatively unknown journalist at the time, with one book and a handful of articles to his name, he could not have boasted much in the way of prominence. But whatever obscurity in which Chesterton might at that point in time have languished was dispelled by the time the debate was over. ‘The controversy spilled out of the pages of The Clarion and into other periodicals of the time, and Chesterton's four essays were later published in a small booklet titled The Religious Doubts of Democracy. They remain among the most stirring of his many defenses of Christianity. ssicnenennenntnnn ‘Mart Cath the eto of The Classical Teacher and with of “Tractional Logic Books 16 I, Material Logic and Clasical Rhetoric. {Sistine Chapel Ceiling Libyan Sibyl Isiah Photograph by jg Bittner Unna, CC-BY-3.0 License) 32 G.K. Chesterton and the Historical Defense of Christianity MemoriaPress.com In one of these exchanges, Chesterton prosecuted a line of argument that became a theme in much of, his later writing: the idea that the similarity of the Christian story to that of many pagan myths was not evidence that Christianity was a myth, but rather another proof of its truth Blatchford had claimed that the many similarities between various elements of pagan mythologies and Christianity —virgin births, resurrections, etc.—were proof that Christianity was just another warmed- ‘over myth. “Mr. Blatchford and his school," said Chesterton, "point out that there are many myths parallel to the Christian story; that there were Pagan Christs, and Red Indian Incarnations, and Patagonian CCrucifixions, for all T know or care.” But to Chesterton, the conclusion these facts supported was precisely the opposite of that to which Blatchford had arrived: They were not evidence against the historicity of the Gospels, but evidence for it. “If gave each of my reasons for being a Christian, a vast number of them would be Mr. Blatchford's, reasons for not being one.” Blatchford, in fact, ‘was blind to the implications of his own evidence, ‘mistaking something that confirmed Christianity for something that contradicted it. The Blatchfordian position really amounts to this— that because a certain thing has impressed millions of different people as likely or necessary, therefore it cannot be true... [Blatchford points to humanity erying out for a thing, and pointing toi from immemorial ages, as proof that it cannot be there. (Of course there are elements in Christianity that are found in pagan mythology. But, if Christianity is really true, then isnt that exactly what we should expect? ‘Thus in this first instance, when learned seeptics come to me and say, "Are you aware thatthe Kaffirshave a sort of Incarnation?” I should reply: "Speaking as an unlearned person, I dontt now. But speaking asa Christian should be very much astonished if they hadnt" In other words, if Christianity were, in fact, true, would we not expect to see foreshadowings of it? If there was a creature destined to find his ultimate satisfaction in the story of One, born of virgin, Who would come back from the dead, would we not ‘expect that that creature would yearn for the thing, for which he was built—for redemption and fulfillment—and shape this longing into story? If so, then what sense does it make to use these stories as evidence against the truth of such events? The story of a Christ is very common in legend and literature. Sois the story of two lovers parted bby Fate. Sois the story of two friends killing each other for 1-877-862-1097 a woman. But will it seriously be maintained that, because these two stories are common as legends, therefore no two friends were ever separated by love or no two lovers by circumstances? Its tolerably plain, surely, that these two, stories are common because the situation is an intensely probable and human one, because our nature is so built as to make them almost inevitable In fact, so powerful is this implication that later thinkers like C. S. Lewis and J. R. R. Tolkien—both of, whom were greatly influenced by Chesterton—would, take it up in their own thought and writing. Tolkien ‘would later argue in his great essay on fairy tales that the Christian story was the Great Fairy Tale, the Story, of Stories, the myth that transcended all other myths. by actually happening in history. In this occurrence, said Tolkien, "history and legend have met—and fused.” Lewis’ own Christian conversion was facilitated by his acceptance of Tolkien's account, articulated to him by Tolkien himself during their walks together along the River Cherwell at Cambridge. In many waysa rationalist, Lewis came to the faith, not primarily through reason, ‘but through a myth—one which also happened to be true. 48 *@8D SIMPLY CLASSICAL @° THE LIBERATING ARTS by Cheryl Swope ——— ome parents and educators have the misconception that classical education is only for "smart kids.” Itis easy to understand why someone might think this, way. Latin at age eight? Homer by fourteen? With such standards, one might reason, surely classical education is only for bom geniuses—the brightest and best of our children. But what about those children who are not ‘bom geniuses? What about those who, far from being intellectually gifted, are living with cognitive challenges, language disorders, or physical disabilities? Does classical education have anything to offer them? Can classical education benefit any child? No doubt Helen Keller's concerned parents asked the same question back in 1887. Their young daughter was deat, blind, and severely “behaviorally disordered.” Distraught and fearful for the little girl's future, as ‘most parents would be, the Kellers hoped that Helen might somehow receive an education. In the late 1800s, this meant a classical education, Helen Keller began her adapted classical education at the age of six with her private teacher, Annie Sullivan, Although no one could predict the eventual ‘outcome, the Keller family embarked on this ambitious, beautiful journey nonetheless. And the world received captivating evidence that classical education truly can benefit any child. ‘As soon as language unlocked Helen's young mind, Annie Sullivan taught Helen the same academic content other classically educated children learn, but through patient, untiring finger-spelling into Helen's hhand, From ages eight to ten Helen studied geography and history. She read of Greek heroes and the classical ancient civilizations, She enjoyed beautiful language through good literature. She read poetic selections (Cher! Swope i the autho of Simply Classical: A Beautiful Education for Any Child and Memoria Pres” Simply Classica! Curriculum, aswell, as editor ofthe Simply Classical Journal. The Liberating Arts from the Old and New Testaments, Lambs’ Tales from Shakespeare, Dickens’ A Child’s History of England, Litle Women, Heidi, The Swiss Family Robinson, and countless ‘other books which can still be found on the library shelves of any classical school today. Helen treasured her books: "I accepted them as we accept the sunshine and the love of our friends.” From the ages of eleven to thirteen, Helen learned Latin from a Latin scholar and French in raised print. She studied more advanced histories of Greece, Rome, and the United States, as Annie continued to spell lessons into her hand. By age sixteen, Helen read works in the original Latin and German, and at age twenty she enrolled at Radcliffe, where she read literature in French, studied world history, read poetry critically, and learned advanced English composition. Looking back over her education, Helen wrote, "From ‘Greek Heroes' to the Mad [read in Greek] was no day's journey, nor was altogether pleasant. One could have traveled round the world ‘many times while I trudged my weary way through the labyrinthine mazes of grammars and dictionaries ....” Helen received a remarkable classical education because her parents and her teachers bonded together to help her, and she persevered. Although her disabilities remained with her all her life, so did her love for literature: "When Tread the finest passages of the Iliad, am conscious ‘of a soul-sense that lifts me above the narrow, cramping circumstances of my life. My physical limitations are forgotten—my world lies upward, the length and the breadth and the sweep of the heavens are mine!” If classical education could give Helen Keller the tools to overcome great obstacles and embrace the "sweep of the heavens" so many years ago, why do less-severely MemoriaPress.com challenged children with special needs fail to receive such a bountiful classical education today? The answer is simply historical timing, At the tun of the century, as special education grew in acceptance, classical ‘education began to wane. In the 1930s, “the height of

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