What does Christ-centered education mean? I wrestled with this as a head of school and worked to define it so that it saturated every aspect of the school. There were three ways in which I applied what Christ-centered meant: understanding the nature of human beings, understanding knowledge, and understanding the aims of education. Here is the one focused on understanding knowledge:
Christ-centered education means properly understanding knowledge. Solomon said, “The fear of the Lord is the beginning of knowledge” (Prov. 1:7). The starting point of knowledge is relational. It begins with a humble submission to the Lord. The relational aspect of knowledge is far-reaching. Knowledge is not simply the cognitive acquisition of information. Rather, knowing Christ is a prerequisite for properly understanding Truth and the nature of things. The apostle Paul expresses this in Ephesians when he states that the Gentiles, who had rejected Christ, became “futile in their thinking” and “darkened in their understanding” (Eph. 4:17-18). In contrast, the Scriptures teach that when we submit ourselves in reverence and fear to the Lord, we are enlightened with understanding and wisdom; we know Truth in the person of Christ (Col. 1). It is our aim to cultivate a disposition of honor in our students so they live wisely and demonstrate true knowledge (Jn. 17:3).
The Christian understanding of knowledge also implies that all truth is an integrated whole. Therefore, subjects are not compartmentalized or isolated from one another. Rather, we strive to see all of reality through the perspective of God’s sovereignty and providence over all things. Christ is the Logos, the unifying and synthesizing truth in the diversity of human experience (Jn. 1). He is the centerpiece of history, the Creator of the universe, the Redeemer of mankind, and the Sustainer of all things. He speaks through all of creation to teach us who He is so that we may glorify Him in all things. Indeed, the essence of all of life is knowing Him (Jn. 17:3).
Of course, there is far more to this idea than what is stated here, but the epistemological implications of a Christian commitment to knowledge are far-reaching. The topic deserves careful attention, articulation, and ongoing conversation. So much good work has been done in this area among classical Christian educators. I am very thankful for the depth and richness of our model that addresses theological issues like this in ways that are often assumed, but never clearly stated. Forming students to be wise and virtuous is contingent upon an understanding of the nature of knowledge, truth, and wisdom as it is incarnated in our Lord.
Society for Classical Learning
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