The Quarterly Newsletter of Wittenberg Academy
The Ninety-Sixth Thesis
Chaplain's Corner- p. 8
Rev. David M. Juhl
As For Me and My house...
Poetry- p. 16
A Point of Confession- p. 17
Online Temptations- P. 18
On the Road with Wittenberg Academy- p. 25
From Our Teachers p. 9-15
~The Lutheran Faith
~Set Apart: A Classical Lutheran Approach to MAthematics
~The Art of Math
~The Gods of the Copybook Headings
There are very few both/and situations in Scripture. God commands His people over and over that they need to abandon idols and worship only the One True God. The First Commandment decrees “You shall have no other gods.” There is no both/and. The oft quoted passage from Joshua twenty-four “But as for me and my house, we will serve the Lord” succeeds the command to “Put away the the gods that your fathers served beyond the River and in Egypt, and serve the Lord.” There is no command to just serve the One True God a little more, all the while still worshiping the false gods. There is no edict that allows for polytheism. Joshua even says, if it is evil in your eyes to serve the Lord, then choose to worship the gods your fathers served while in Egypt or the gods worshiped by the pagans in the land in which the Israelites were dwelling. If you want to serve false gods, do so heartily, but just know that you cannot serve both the One True God and the false gods.
“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other” (Matthew 6:24). Children will be catechized by either the world or the Word. They cannot serve both the world and the Word. God knew this to be true and thus gave the mandate that we should be in the world and not of the world. Children learn first about priorities in the home from their parents. Parents are, of course, their children’s chief catechist. Parents teach their children, by word and by deed, whether the ways of the world or the ways of the Word are worth emulating. Especially for children, do as I say and not as I do falls on deaf ears. For children, a picture is worth a thousand words. When we skip church for hunting, family gatherings, or sports, a clear message is sent that being in God’s house is at best negotiable and at worst not a priority. But, we do not catechize our children merely about the importance of the Third Commandment, about holding the Word sacred and gladly hearing and learning it instead of despising preaching and God’s Word. We also catechize our children on the Fourth Commandment. Do we emphasize a college degree over a marriage license? Do we encourage “diversify your portfolio” over “be fruitful and multiply?”
Were we to consider the catechesis of our children in light of all ten Commandments, we would see most clearly how we have fallen short and how we have lied to ourselves and them when we have taught that two masters are able to be served. But, all is not lost. Just as in our homes we look through photo albums and recall memories from days of yore, in reading Scripture, we look back and see not only God’s ever-present reminders to reject the gods of the world, but also His ever-abiding promises to be with us in His Word. Was this not the first promise given to our first parents? God promised the Word made flesh. He promised Immanuel.
The Common Responsory in the Office of Matins confesses “Forever, O Lord, Your Word is firmly set in the heavens. Lord, I love the habitation of Your house and the place where Your glory dwells. Blessed are those who hear the Word of God and keep it. Lord, I love the habitation of Your house and the place where Your glory dwells. Glory be to the Father and to the Son and to the Holy Spirit. Lord, I love the habitation of Your house and the place where Your glory dwells.”
“Lord, I love the habitation of Your house and the place where Your glory dwells.” “I was glad when they said unto me let us go to the house of the Lord.” “We should fear and love God so that we do not despise preaching and His Word, but hold it sacred and gladly hear and learn it.” Over and over we hear of God’s house and the sacred activities that occur therein. Jesus has promised to be there for us in His Flesh and Blood, in the waters of Baptism, and in the preaching of His Word, all of which are given within the protective walls of His ark, the Church.
Be of good cheer as you live, breathe, and have your being this side of heaven. God is With Us and for us. Jesus comes to you in Word and Sacrament. As we daily fall on our faces and say with the prodigal son that we are not worthy to be called sons, we stand in the truth and faith given us in Baptism. We cannot by our own reason or strength believe in Jesus Christ, nor will our sinful flesh allow us to war against the enticements and attacks of the world. Thanks be to God that it is the Holy Spirit, not us, who calls, gathers, enlightens, sanctifies, and keeps us in the one true faith.
Oh, blest the house, whate'er befall,
Where Jesus Christ is all in all!
A home that is not wholly His--
How sad and poor and dark it is!
Oh, blest that house where faith is found
And all in hope and love abound;
They trust their God and serve Him still
And do in all His holy will!
Oh, blest the parents who give heed
Unto their children's foremost need
And weary not of care or cost.
May none to them and heav'n be lost!
Oh, blest that house; it prospers well.
In peace and joy the parents dwell,
And in their children's lot is shown
How richly God can bless His own.
Then here will I and mine to-day
A solemn promise make and say:
Though all the world forsake His Word,
I and my house will serve the Lord! LSB 862
From the Head Teacher's Desk- p. 3
As For Me and My House...
Mrs. Jocelyn C. Benson
Candor for such a Time as This- p. 6
Why We Celebrate The Saints
Miss Lauren K. Reps
As For Me and My House...
For all the Saints
Celebrating the saints is a time honored tradition. Remembering those who have gone before us and lived through the hardships that we experience in our daily lives can bring us a great sense of comfort and peace. The hardships that we experience now seem so new and terrible that we believe no one could have ever endured through them. Civilization could not have remained standing through the horrors that have become the norm in our society today. Unfortunately, there is nothing new under the sun. The truth is, the saints we celebrate lived through drastically worse situations and circumstances than we could ever imagine. Yet here we are.
It is of importance to define what, or who, a saint is. A saint is a believer of Christ, one who has faith in Him above all else. This means that all believers in the Church are considered saints. However, when we talk about remembering the saints, we mean those saints who have gone before us and died in their faith. Most of them performed great works through the Holy Spirit or died as martyrs for the faith. There are many saints who have gone before us whom we do not commemorate with a feast day, but that does not diminish the faith they had. Living out their daily lives in faith does not make them any less noble. We remember them in our prayers and in our daily doings when we live out our days in faith as they did. As saints here on earth, it is fitting to celebrate those saints who lived before us. We remember those who have gone through great and courageous lengths for their faith, simply because their experiences seem more relevant to some of the trials that we face today. When dealing with mockery of the faith, it keeps things in perspective when you know that saints before you have died for confessing that same faith.
A common misconception of celebrating the saints is the implication that we worship them. We do not believe that the saints were perfect heavenly beings. Often times, people equate the saints with angels. As stated above, the saints we celebrate are Christians who have passed and now live with Christ in Heaven. Saints are very different creatures than angels. We confess that they were sinners. We do not pray to them because there is nothing they can do for us. However, they do pray to Christ for us on our behalf.
It is important for us to remember that we are not alone in our faith. Christianity, Lutheranism specifically, is deeply rooted in history. It isn't something that can be uprooted overnight. History reminds us to stand fast in our faith, refusing to recant just as those who went before us. They also act as great testimonies of the kind of people God can use for His purposes. The Holy Spirit can work in anyone's heart and use them for the Lord's work; sinners like Paul or Rahab. They act as poignant examples of living out the faith. They emulate the great qualities we hope for, such as courage, faith, and fortitude. How many of us hear of St. Lawrence being burned alive on a grill, or St. Bartholomew being filleted and admire their bravery in the face of death? What comfort they must have mustered from the Word of God to be able to endure such horrors. Only the work of the Holy Spirit comforting them could have bestowed them with such a strong loyalty to their faith.
We remember the saints; not for what they have done, but for whose they are . They were baptized children of Christ, always enduring because of their faith in Him. Sola Deo Gloria!
""We do not commemorate any of the saints because they were perfect. We commemorate them because they were forgiven and through them God has given us a mirror of His grace.""
-Pastor Will Weedon
Miss Lauren Reps serves as Wittenberg Academy's Communications Director.
Rev. David M. Juhl serves as Chaplain of Wittenberg Academy. Additionally, his vocations include husband of one wife, father of five children, and pastor of Our Savior Evangelical Lutheran Church in Momence, Illinois.
The Lutheran Faith
The first of Blessed Martin Luther’s 95 Theses says, “Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.” The Latin phrase in italic print above has been translated “do penance”. A better translation would be “repent”.
Repentance is not merely a Lent thing. It’s a Christian thing. It’s our whole life in Jesus Christ. When Luther wrote the 95 Theses, he had been to Rome and saw how forgiveness was treated as a commodity to be bought and sold. No wonder he was outraged when he returned to Wittenberg. Forgiveness is not a commodity. Forgiveness is a powerful, life-changing thing; a gift from God.
An example of treating forgiveness like a commodity is holding a grudge against someone, even after that someone has apologized for their actions and asked for forgiveness. I know someone who once apologized and begged forgiveness only to be given in response, “I’ll think about it.” Imagine what that response does for one’s conscience. Worse yet, perhaps we have caught ourselves saying “I can’t forgive you” or “I can forgive, but I will never forget.”
Forgiveness is not cheap. It cost our Savior Jesus His life. Christ’s blood paid for our sin. Forgiveness is more precious than gold or silver. Yet we make forgiveness as something to be earned or deserved rather than something to be given to those who repent and ask for forgiveness.
The heartbeat of the Christian faith is forgiveness given us because of Jesus Christ. Our Lord's blood and righteousness covers us. We are all wet in our baptismal garment of incorruption. To forgive our neighbor is to rejoice in our own forgiveness; a costly forgiveness won for us in Christ.
Repentance...forgiveness...joy in Jesus. These are Reformation hallmarks that go on all year, every year. Let your joy have no end, for Christ has set you free to be His dear child in whatever your station in life.
Every blessing in Christ, our Life and our Light!
The Lutheran faith is Christological. That is to say, it is based on biblical Christianity, and our bible narrative focuses tightly on the words and works of Christ. Other “faith worldviews” within Christendom are much less focused on Christ and more focused on moralism, mysticism, or rationalism.
The Lutheran faith is Sacramental. The Word and Sacraments are central to our doctrine and, especially in a rationalistic and empiricist culture, sacramental Christianity is an “acquired taste.” We must learn to participate in it, so to speak. Why? Because it requires imagination and analogical reasoning; to bridge the seen with the unseen; this world and the world to come.
The Lutheran faith is Creedal. Our doctrine is based on the Creeds and Confessions forged by great theological minds, in the crucible of conflict, through the ages. This is most certainly true.
The Lutheran faith is Liturgical. Our rites and worship practices are based in a heritage that goes back, literally, to an age that predates Christianity. They are ancient.
Our Classical Lutheran education prepares our children to embrace a faith such as ours. The catechesis they receive helps them have “eyes to see and ears to hear” the particular kind of truth they encounter in the sermons of our church. They grasp more readily than the child educated differently, that Christ is at the center, that we are His workmanship, and that we walk in the works He prepared for us to do. Cultivating imagination is a natural outcome of the approach to language arts we teach, indeed, that has been taught in our heritage for millennia. This cultivated imagination, combined with training in logic, and the “long view” of history, when combined with the catechesis, equips our children to fully hear and inwardly digest, God’s Word. Finally, the training theology, along with logic, gives the child the intellectual ability to fully grasp, embrace, and defend creeds and confessions. They are written in a certain style, and we teach that “style of thinking,” as it were. I am not talking about mere indoctrination. I am talking about cultivating mental habits. Our ancient, traditional liberal arts education is designed, specifically, to equip students to understand and embrace a faith such as ours. This is most certainly true!
Dr. James Tallmon serves as Wittenberg Academy's Rhetoric instructor.
Set Apart: A Classical Lutheran Approach to Mathematics
“Mathematics is the alphabet with which God has written the universe.” Quoting Galileo Galilei, thus concludes the educational video Donald in Mathmagic Land. This 1959 Disney featurette sought to rekindle interest in mathematics by linking it to music, art, nature, games, and science. The animated film highlights the historical underpinnings and practical applications of a subject which has seemed cold and useless to so many pupils. How can it be that students would glimpse the richness of mathematics, not within their formal education, but during a chance viewing of a weekend cartoon? Simply, modern education has reduced the art of problem solving to a rite of passage. Recovering a solid foundation for and appreciation of mathematics necessitates a departure from mainstream curricula in pursuit of a pedagogy which is both classical and Christian.
Due to high demand for workers in scientific fields, government schools have a keen interest in producing skilled mathematicians. Yet progressive education has struggled to fulfill that goal, as evidenced by the advent of a “new math” every decade or two. Despite these attempts, the bulk of mathematical education remains facts to be memorized and procedures to be mastered. Such training is then applied, not to ponder the problems posed by the universe, but to solve superfluous drill exercises or the next bevy of trite word problems. And when a graphing calculator or website can answer such busywork at the press of a button, it only reinforces the pupils' ubiquitous question: “When will I ever need to know this?” Without a solid foundation, the purpose can only be: for the following lesson or, perhaps, for an uncertain career years down the road. Modern education assembles a mathematical corpus, but for many students it remains an empty form.
In contrast, a classical pedagogy revitalizes the study of mathematics. This entails a historical approach, presenting mathematics as the exciting cumulative development of human thought from the first civilizations to the present day. From the humble beginnings of utilitarian arithmetic to the systematic treatment of the quadrivium in Classical Greece, the student engages mathematics as it unfolds. For example, Euclid's Elements not only teaches geometry but also reinforces principles of logic and stands as witness to the capabilities of human reason. And yet the story also reveals the limitations of pure human reason; the discovery of irrational numbers derails the Pythagorean school of mathematics, and even the power of Euclidean geometry is limited to purely deductive reasoning. Although Greek mathematics was based on observation of natural phenomena, neither the capricious Greek gods nor the Greek philosophers could provide any reason to expect such consistency from nature. An honest history will show that mathematics required a more stable foundation on which to build.
Just as a classical pedagogy restores life to mathematical study, a Christian pedagogy recognizes the Creator thereof. Such methods do not consist in using Bible passages as curriculum bandages, although the Scripture does contain many examples of arithmetic sure to delight young Christians. No, a Christian pedagogy flows from a belief that the God of the Bible has lovingly arranged the universe in an orderly, predictable, and discoverable manner. Secular humanists may ridicule such an assertion, but for mathematicians of the Scientific Revolution, it was a guiding and motivating principle. This faith-based premise provided a reliable basis for engaging in the inductive reasoning of the scientific method. Even something such as functional notation, which seems commonplace today, presupposes that there exist repeatable phenomena for such functions to describe. Having built on a solid foundation, mathematics and the natural sciences flourished, including one of the milestones of human thought: the calculus. Rather than fear and avoid the subject, Christian students who have wrestled with the scientific questions raised over the centuries will find no more satisfying resolution than to study the calculus.
For many, thus concludes the formal study of mathematics, but the history does not end there. Since the nineteenth century, mathematicians have begun to revisit the epistemological uncertainty of Classical Greece. Some suggest that mathematics imposes an order of our own creation onto an inherently chaotic universe; others marvel that arithmetic can even work at all. In this barren philosophical milieu, it is increasingly vital to ground all knowledge on the one unmovable foundation, namely, Christ (cf. Colossians 1:17). The materialistic science of today is borrowing capital from a distinctly Christian view of mathematics, secretly affirming its premises while denying that “The heavens declare the glory of God; And the firmament shows His handiwork” (Psalm 19:1). In an educational climate where the struggles and triumphs of yesterday are consumed as useful facts to be memorized, retaining a historical and Christian perspective will set apart a new generation of mathematicians and scientists, eager to serve their neighbors by discovering (or rediscovering) pages in the book of God's creation.
Mr. Kirk Meyer serves as a Quadrivium Teacher at Wittenberg Academy.
As we adopt this text, we are equipping the students with a map through math and the guidance of masters along the way, letting students see how an assignment of reducing fractions can eventually transform into a mathematical symphony.
"There’s no point; I don’t get it. I’m just not a math person.” How many of us have heard this or something like it? Despite the fact that math is used almost daily, many students build themselves a wall when it comes to numbers.
Mathematics is a subject that, at some point, many students lose interest in. Once they’ve lost interest, math tends to become much harder. Current curricula has taken the life out of math. No matter how many pictures or graphics are on the page, a sheet of addition problems is still a page to get through with no obvious end in sight. The numbers have been separated from their meaning and their origins. Part of the issue is that math is isolated. For years, perhaps even decades, math has been esteemed by academics as sterile. It’s consistent because there are so few, if any, living organisms mucking about in it and changing discoveries. For centuries, two plus two has been four, no matter how many elephants are alive, people have water, or how the lava cools after it leaves the volcano. Which in the eyes of my seven year-old, makes it boring. Easy to understand, giving her a good foundation for later learning, but boring. After all, when was the last time you took a picture of the foundation of your house?
One of the hallmarks of a classical education is modeling from a master. When students learn about rhyme, often great writers or works are held up as examples like Shakespeare or Beowulf. No art class is complete without discussion of an artist or famous work like Lucas Cranach's Christ as Savior. In math class, these masters have been stripped away, or at least delayed so long that students are already past the point of no return. Why not introduce even our grammar school students to Fibonacci and his easily understood sequence to students learning addition? They can learn about how he was living in Egypt when a new numeral system came from India and revolutionized commerce. Showing students how math has literally changed the world can certainly help it jump off the page.
At Wittenberg Academy, we are working to embrace the history of math. In some classes that manifests as mathematician biographies. In others, it involves introducing some more obscure fields of math such as topology. Or even working through the Calculus battle between Leibniz and Newton. A major step we’re taking is the gradual adoption of Math for the Nonmathematician by Morris Kline. This text not only contains a brief historical introduction to each branch of study, but with the additional use of primary sources, such as Euclid’s Elements and Elements of Algebra by Leonhard Euler, Math for the Nonmathematician will guide students through their entire course of mathematical study at Wittenberg. This should help them understand the big picture of math in their lives, as well as in the past. As we adopt this text, we are equipping the students with a map through math and the guidance of masters along the way, letting students see how an assignment of reducing fractions can eventually transform into a mathematical symphony.
Mrs. Rebecca McCreary serves as a Quadrivium instructor for Wittenberg Academy.
The Art of Mathematics
Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew
And the hearts of the meanest were humbled and began to believe it was true
That All is not Gold that Glitters, and Two and Two make Four
And the Gods of the Copybook Headings limped up to explain it once more.
In 1919, the author Rudyard Kipling (author of The Jungle Book and the poem "If") wrote a poem called "The Gods of the Copybook Headings." It is a remarkable reflection on human social history and man's pattern of rejecting traditional wisdom in favor of fashionable ideas, followed by the cyclical need to restore the older culture when innovation and experimentation inevitably fail.
This is a poem worth reading and re-reading, and perhaps memorizing. It is a repudiation of the progressive education model that dominates the American school system in the Market of Ideas, as well as a defense of the classical education model that guides what we do at Wittenberg Academy and the Consortium for Classical Lutheran Education (CCLE) with which we are affiliated.
AS I PASS through my incarnations in every age and race,
I make my proper prostrations to the Gods of the Market Place.
Peering through reverent fingers I watch them flourish and fall,
And the Gods of the Copybook Headings, I notice, outlast them all.
"Copybook headings" refer to short sayings of wisdom that students would copy on lines underneath in order to practice penmanship and memorize important nuggets of traditional wisdom. Progressive education rejected copybooks, and now they are mostly found only among classical and/or home schools.
The poem is also an apology of sorts for the Benedict Option, an approach to how Christians ought to live in community with one another: a term coined by Christian essayist Rod Dreher.
Dreher argues that as our secular culture decays, becoming less intellectually rigorous, subjective, debased, and more hostile to traditional Christianity, Christians will need to tactically retreat from the dominant culture and foster relationships and a renewed sense of community with each other in the Body of Christ. What this will look like will vary depending on many factors, but it will involve a deliberate shift inward and away from the general culture.
This is not a selfish act, nor is it a desire to throw the world to the wolves. Rather it is a way for the Church to preserve the treasures of our culture and faith until the secular world is once again ready to receive them. It is akin to the idea that if the oxygen masks drop in an airplane, parents are to take care of themselves first, then their children. As against parental instinct as this is, it makes sense. For parents cannot aid their children if they themselves are not oxygenated.
The model of Dreher's Benedict Option (the idea which which he culled and developed from Alasdair MacIntyre’s book After Virtue) is that of Benedict of Nursia, the founder of western monasticism. St. Benedict went to the woods to pray, as he lived in a time of great cultural decay following the collapse of the Roman Empire. Others followed him, and they opted to live in communities, praying and serving one another.
These small communities blossomed to became centers of learning, with churches and libraries, as well as scriptoria where important religious, historical, literary, and scientific texts were copied - in some ways calling to mind the copybook. Married couples and families moved to be near these outposts of civilization. Ora et labora ("work and pray") was the Benedictine motto, and the life of the community was governed by Benedict's Rule.
Of course, a modern-day Benedict Option would be very different than its counterpart from the sixth century, but the idea is still the same. We Christians are to be in the world, but not of the world (John 17:14-19). The Church is to be an outpost of truth for the world, while not being corrupted by the world. For if we are corrupted, we can no longer be that light and hope in times of darkness.
And so Dreher calls for the Church to strategically retreat and take positive steps to preserve truth, civilization, and the Gospel.
One way that this is happening is the explosive growth of home schooling among Christians. By taking charge of education - not only the curriculum, but the methodology and the spiritual component - Christians are already becoming Benedictine in educating youth. The classical model of education places the canon of western civilization and the great texts of our civilization into the hands of our students, they who will themselves pass this tradition along to their posterity.
And when our culture once more rejects what Kipling, nearly a century ago, called "Social Progress" in favor of the ancient wisdom of the dusty old copybooks, the Church will once more bring light to the dark ages, just as she has done in times past. The Marketplace of Ideas will again look to the wisdom of the copybooks and those who preserved those treasures in times of strife.
It is up to the Church once more to fulfill this necessary calling.
Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew
And the hearts of the meanest were humbled and began to believe it was true
That All is not Gold that Glitters, and Two and Two make Four
And the Gods of the Copybook Headings limped up to explain it once more.
Pastor Larry Beane serves as Wittenberg Academy's Paideia IV instructor.
The Gods of the Copybook Headings
Lord, with what care hast thou begirt us round!
Parents first season us: then schoolmasters
Deliver us to laws; they send us bound
To rules of reason, holy messengers,
Pulpits and Sundays, sorrow dogging sin,
Afflictions sorted, anguish of all sizes,
Fine nets and stratagems to catch us in
Bibles laid open, millions of surprises,
Blessings beforehand, ties of gratefulness,
The sound of glory ringing in our ears;
Without, our shame; within, our consciences;
Angels and grace, eternal hopes and fears.
Yet all these fences and their whole array
One cunning bosom-sin blows quite away.
A point of confession
2016-17 Academic Calendar
September 6- November 23 (Thanksgiving Break: November 24-27)
November 28-March 3 (Christmas Break: December 24- January 8)
March 6-May 26 (Easter Break: April 13-17)
June 5- August 25 (No Class July 4)
 In the second place, since we know now what Baptism is, and how it is to be regarded, we must also learn why and for what purpose it is instituted; that is, what it profits, gives, and works. And this also we cannot discern better than from the words of Christ above quoted: He that believeth and is baptized shall be saved.  Therefore state it most simply thus, that the power, work, profit, fruit, and end of Baptism is this, namely, to save. For no one is baptized in order that he may become a prince, but, as the words declare, that he be saved.  But to be saved, we know, is nothing else than to be delivered from sin, death, and the devil, and to enter into the kingdom of Christ, and to live with Him forever.
 Here you see again how highly and precious we should esteem Baptism, because in it we obtain such an unspeakable treasure, which also indicates sufficiently that it cannot be ordinary mere water. For mere water could not do such a thing, but the Word does it, and (as said above) the fact that the name of God is comprehended therein.  But where the name of God is, there must be also life and salvation, that it may indeed be called a divine, blessed, fruitful, and gracious water; for by the Word such power is imparted to Baptism that it is a laver of regeneration, as St. Paul also calls it, Titus 3:5.
Luther's Large Catechism- Baptism
Featuring two Wittenberg Academy alumni who speak on some of the temptations that accompany online schooling that they faced as students. Click each section to see the conversation.
This book is a treasure for all ages!
Buy this book for your kids, buy it for your grandkids, buy it for the kids at church, buy this book!
Then teach this hymn to your kids, your grandkids, the kids at church, and tell your pastor to have it sung at your funeral.
Sing this hymn!
Newly released from Kloria Publishing
Each Friday on Facebook we give a sneak peek of one of Wittenberg Academy's 7th-12th classes.
Like us on Facebook
Follow us on Twitter
Check out our boards on Pinterest
Connect with Wittenberg Academy!
Christmas Term Registration is Now Open!
Some of the courses offered:
Paideia A: This course covers history and literature from the time of Creation to the Reformation.
Paideia B: Paideia B covers the time period from Post-Reformation to present day with an emphasis on American history. Also covered in the course will be regional history from the states in which the students live. Primary sources, literature, lectures, and discussions will be utilized for learning.
Physical Science: In this survey course designed for students in 7th or 8th grade, students will explore the inanimate objects of nature that God created.
Art Foundations II: This course is designed to lay a broad foundation for further study in the visual arts. It combines art theory and criticism, studio projects, and art history from the Renaissance to Post-Impressionism.
... Among Many OThers!
To Register Today!
Christmas Term Begins on November 28
On the Road with Wittenberg Academy
Recent and upcoming travels
National Rural & Small Town Mission Conference November 3-5, 2016
Hyatt Regency Wichita
Classical Lutheran Education Symposium December 17, 2016
Grace Lutheran Church