What Is the Goal of Classical Liberal Arts Education
Thus far, we accept surveyed the history of the classical liberal arts before studying education in the modern era. Do not think these topics have been covered in whatsoever sufficient detail! You take received just the simplest introduction.
What you should realize at this point is that our challenge in the Classical Liberal Arts University is not one of discovery or invention, but a challenge of restoring what was lost. Nevertheless, we must begin with a careful examination of the goal of the classical liberal arts curriculum. In subsequent lessons, we volition piece of work through each of the objectives necessary for the achievement of this goal.
The Goal of Education
Obviously, the goal of teaching is to lead (Lat. ducere) children to fulfill the purpose for which man was created. This purpose is bones knowledge for whatsoever catechized child:
"God made united states of america to know Him, to love Him and to serve Him in this globe; and to be happy with Him forever in the next."
Nevertheless, the difficulty of this purpose–in practice–has to do with the five letter of the alphabet discussion in the second part of that judgement: happy.
If you were to make a habit of asking people to define happiness, yous would detect widespread disagreement. In fact, this has been the case throughout all of homo history and it was to find the definition of happiness that the study of wisdom (i.e., Philosophy) originally began. Philosophical schools were established based on the definition they gave to this word. The situation is no different today. Equally we move from school to school today, volition find that they differ based on the definition of happiness to which they subscribe. Every school is pursuing happiness with all its might–they simply disagree on what that happiness consists of.
We need to constitute a definition of happiness that can provide u.s.a. with a clearly defined goal for the Classical Liberal Arts Academy. Once this definition is established–all of the objectives of the schoolhouse on the day-to-twenty-four hours level will work themselves out quite easily. We will do this in this lesson by comparing and contrasting the definitions of happiness given throughout history along with those today.
Happiness = Good Luck
Throughout much of classical literature, nosotros find happiness spoken of every bit a thing of luck–in fact, the poets and historians would nearly define it as skillful luck. Here is a selection from the classical historian Herodotus, wherein he narrates (imaginatively, of course) the famous discussion between Croesus (male monarch of Lydia in Asia Minor) and Solon (the Athenian constabulary-giver):
Croesus afterwards, in the grade of many years, brought under his sway almost all the nations to the w of the Halys. When all these conquests had been added to the Lydian empire, and the prosperity of Sardis was at present at its tiptop, there came thither, one after another, all the sages of Hellenic republic living at the fourth dimension, and among them Solon, the Athenian.
Croesus received him every bit his guest, and lodged him in the royal palace. On the 3rd or fourth day after, he bade his servants bear Solon over his treasuries, and bear witness him all their greatness and magnificence. When he had seen them all, and, and then far as time allowed, inspected them, Croesus addressed this question to him. "Stranger of Athens, we take heard much of thy wisdom and of thy travels through many lands, from love of knowledge and a wish to see the world. I am curious therefore to inquire of thee, whom, of all the men that chiliad hast seen, thou deemest the near happy?" This he asked because he idea himself the happiest of mortals: but Solon answered him without flattery, according to his truthful sentiments, "Tellus of Athens, sire." Full of astonishment at what he heard, Croesus demanded sharply, "And wherefore dost 1000 deem Tellus happiest?" To which the other replied,
"First, because his country was flourishing in his days, and he himself had sons both beautiful and good, and he lived to see children born to each of them, and these children all grew up; and further because, after a life spent in what our people look upon as comfort, his end was surpassingly glorious. In a battle between the Athenians and their neighbours near Eleusis, he came to the assistance of his countrymen, routed the foe, and died upon the field most gallantly. The Athenians gave him a public funeral on the spot where he brutal, and paid him the highest honours."
Thus did Solon chide Croesus past the example of Tellus, enumerating the manifold particulars of his happiness. When he had concluded, Croesus inquired a 2nd time, who after Tellus seemed to him the happiest, expecting that at any rate, he would be given the second identify.
"Cleobis and Bito were of Argive race; their fortune was enough for their wants, and they were besides endowed with then much actual strength that they had both gained prizes at the Games. Besides this tale is told of them:- At that place was a smashing festival in honour of the goddess Juno at Argos, to which their mother must needs be taken in a car. Now the oxen did non come domicile from the field in time: then the youths, fearful of being as well tardily, put the yoke on their own necks, and themselves drew the car in which their mother rode. 5 and forty furlongs did they describe her, and stopped before the temple. This deed of theirs was witnessed by the whole associates of worshippers, and then their life closed in the best possible way. Herein, too, God showed along most obviously, how much better a thing for man death is than life. For the Argive men, who stood effectually the car, extolled the vast force of the youths; and the Argive women extolled the mother who was blessed with such a pair of sons; and the mother herself, overjoyed at the deed and at the praises it had won, standing straight earlier the image, besought the goddess to bequeath on Cleobis and Bito, the sons who had and so mightily honoured her, the highest blessing to which mortals tin can attain. Her prayer ended, they offered sacrifice and partook of the holy banquet, after which the two youths fell comatose in the temple. They never woke more, but so passed from the world. The Argives, looking on them every bit amid the all-time of men, acquired statues of them to be made, which they gave to the shrine at Delphi."
When Solon had thus assigned these youths the second place, Croesus broke in angrily,
"What, stranger of Athens, is my happiness, and so, so utterly ready at nought by thee, that thou dost non even put me on a level with individual men?"
"Oh! Croesus," replied the other, "thou askedst a question apropos the status of homo, of ane who knows that the power above us is total of jealousy, and fond of troubling our lot. A long life gives one to witness much, and experience much oneself, that one would not choose. Seventy years I regard as the limit of the life of man. In these 70 years are contained, without reckoning intercalary months, twenty-five thousand and two hundred days. Add an intercalary calendar month to every other twelvemonth, that the seasons may come round at the correct fourth dimension, and in that location volition exist, besides the seventy years, thirty-five such months, making an improver of one yard and fifty days. The whole number of the days contained in the seventy years volition thus be twenty-six yard two hundred and fifty, whereof not one but will produce events unlike the rest. Hence man is wholly accident. For thyself, oh! Croesus, I come across that thou art wonderfully rich, and art the Lord of many nations; just with respect to that whereon yard questionest me, I have no answer to requite, until I hear that thou hast closed thy life happily. For assuredly he who possesses groovy store of riches is no nearer happiness than he who has what suffices for his daily needs, unless it and then hap that luck attend upon him, and so he proceed in the enjoyment of all his skilful things to the end of life. For many of the wealthiest men accept been unfavoured of fortune, and many whose means were moderate have had excellent luck. Men of the former class excel those of the latter but in ii respects; these concluding excel the former in many. The wealthy man is ameliorate able to content his desires, and to behave upwardly against a sudden buffet of calamity. The other has less ability to withstand these evils (from which, however, his good luck keeps him clear), but he enjoys all these following blessings: he is whole of limb, a stranger to disease, costless from misfortune, happy in his children, and comely to look upon. If, in addition to all this, he end his life well, he is of a truth the human being of whom thou fine art in search, the man who may rightly be termed happy. Call him, still, until he die, not happy only fortunate. Scarcely, indeed, tin whatever man unite all these advantages: as there is no country which contains inside it all that information technology needs, but each, while it possesses some things, lacks others, and the all-time state is that which contains the most; then no unmarried human being is complete in every respect- something is e'er lacking. He who unites the greatest number of advantages, and retaining them to the solar day of his death, then dies peaceably, that man alone, sire, is, in my judgment, entitled to bear the name of 'happy.' But in every matter information technology behoves us to mark well the end: for often God gives men a gleam of happiness, and then plunges them into ruin."
Such was the speech which Solon addressed to Croesus, a voice communication which brought him neither largess nor honor. The king saw him depart with much indifference, since he thought that a man must be an arrant fool who fabricated no business relationship of present adept, simply bade men always await and mark the finish.
The message of Solon is a relatively expert 1, but it takes no theologian to observe the troubles in this view of happiness. The gods are not "out to go us" and jealous of our success–although the spirits known by the Greeks may have been. (They didn't make their religion upward afterwards all.) The gods are not seeking to bring us down whenever we rise up equally the "Bike of Fortune" suggests. We exercise not believe that happiness is a matter of take a chance and that at that place is no means of attaining happiness in any lasting way. This leads to an aimless life that blames all success and misery on fortune.
Believe information technology or non, this definition of happiness fills many schools. I have had many arguments with students who were taught that writing or singing was "a gift" that was received by run a risk, rather than an art that can be cultivated by the report of theory and the do of the heed and body. These students accept been taught that the successes of men and women are not the result of their study and labor, but of random gifts, opportunities and connections along the way. In fact, when it comes to the arts, most modern schools have upward the sometime idea that the gods ship happiness and misery on whomever they please…whenever they please.
In the CLAA, we don't accept this careless definition. It is true that many received gifts through birth, just it is equally true that many who make diligent use of art reach more than those who merely possess yet do not cultivate their natural gifts. Happiness is is no way linked to these gifts or disadvantages, but to the management of them. This is why students must be taught the arts of every field of learning and given the opportunity to exercise themselves in them. Every bit the Roman poet Virgil rightly sang, "Labor vincit omnia." (Labor conquers all things.)
Happiness = Pleasure without Pain
In the modern world, happiness is broadly defined equally the enjoyment of pleasure combined with the absence of pain. Happiness is considered to be an emotional country based on one'southward status at the moment. As that condition changes, happiness comes and goes. Those who concord this idea of happiness work to gain control over those factors that are judged to control happiness: wealth and health.
This hedonistic definition of happiness focuses on wealth because it is wealth that allows ane to beget the pleasures of life. Rich foods, fine clothes, big houses, luxurious cars, exciting vacations, expensive conveniences–all depend on wealth.
Further, health is an obsession because the individual lives in dread of pain and seeks to avert it at all costs. This, too, depends on wealth as the constant access to medicines and doctor visits requires either a lot of coin or first-class "health insurance". Here begins the business concern for immunizations (whether the danger is real or not), here the routine "well visits" simply to brand sure pain is not coming, here the sanitation of home and hands, here the hurting relievers and so on. Good and bad behavior is divers by its relation to health and wellness. Unprotected sex with many partners is bad because it exposes one to illness. "Safe sex" is promoted as an culling since it reduces the risk of disease. Overeating is bad considering it increases the risk of middle disease and digestive troubles. Lowering calorie intake, eating a wide variety of foods and increasing exercise are recommended equally the culling for "skilful" eating.
The school of the hedonist provides an education focused upon these goals: to gain wealth and be healthy. The school begins with the question: "What do our students need to be wealthy and healthy adults?" and the answers form the curriculum. This is the nature of public schoolhouse education, which mirrors the "breadstuff and circuses" of Roman times. Consider a philosophy statement from the NC land curriculum website:
"North Carolina educators seek to provide the almost appropriate education possible for the diverse learners in the public schools of the country in order to prepare all students to get successful, contributing members of a 21st century society and global economy."
When this philosophy works itself out into practical details, a constantly irresolute curriculum is required to keep upwardly with a constantly changing society:
"Today, the challenge of instruction is to set up students for a rapidly irresolute world. Students in modern society must be prepared to:
• compete in a global economy,
• understand and operate complex advice and information systems, and
• use higher level thinking skills to make decisions and solve problems. American businesses seek students with the knowledge and skills to succeed in the international market of today'southward information-based lodge. Whether at piece of work or in postal service-secondary study, students must be able to apply what they've learned from their years of public schooling."
Notice the ends of these studies: economic system, business, marketplace, etc.. That is where the wealth is at. Unfortunately, we cannot say that Christians reject this philosophy or that Christian schools despise these goals. For most Christian schools, and amidst nigh homeschoolers, these are the goals save for some religious touches here and there.
In the CLAA, we decline this philosophy to its roots and deny that happiness is in any mode dependent upon pleasure and the absenteeism of pain. We deny that the marketplace and global economy determines what children should larn in school. Nosotros deny that education should be constantly changing to continue up with club. We are not hedonists.
Happiness = Diving Contemplation
Plato, in the Symposium ("The Dinner Party"), presents Socrates in a discussion which leads to the Platonic definition of happiness. Socrates recounts a lesson he learned from a woman, Diotima, on the nature of dear and happiness. Love, Diotima says, desires what is practiced and happiness is the everlasting possession of adept. Diotima explains every bit follows:
"He who has been instructed thus far in the things of love, and who has learned to see the beautiful in due order and succession, when he comes toward the end will of a sudden perceive a nature of wondrous beauty (and this, Socrates, is the final cause of all our erstwhile toils)-a nature which in the first place is everlasting, non growing and decomposable, or waxing and waning; secondly, non fair in one point of view and foul in another, or at one fourth dimension or in one relation or at i place fair, at another time or in another relation or at another identify foul, as if off-white to some and-foul to others, or in the likeness of a face up or hands or any other office of the bodily frame, or in any grade of speech or knowledge, or existing in any other beingness, every bit for example, in an animal, or in heaven or in earth, or in any other identify; merely beauty absolute, carve up, elementary, and everlasting, which without diminution and without increase, or any modify, is imparted to the always-growing and perishing beauties of all other things. He who from these ascending nether the influence of true love, begins to perceive that dazzler, is not far from the end. And the true gild of going, or being led by another, to the things of love, is to brainstorm from the beauties of earth and mountain upwardly for the sake of that other dazzler, using these as steps just, and from one going on to two, and from ii to all fair forms, and from fair forms to off-white practices, and from fair practices to off-white notions, until from fair notions he arrives at the notion of absolute dazzler, and at last knows what the essence of dazzler is. This, my dear Socrates, is that life to a higher place all others which man should live, in the contemplation of beauty absolute."
This, of class, sounds wonderful and it was considering of teaching similar this that early Christians maintain the doctrines of Plato. St. Augustine even spent time explaining to the Christians how Plato was able to come up and then close to Christian truth, equally you learned earlier in this course. Indeed it is the everlasting possession of what is good that we call happiness and ultimately (in this life) this happiness consists in the contemplation of the highest proficient (summum bonum)–God Himself.
From this definition of happiness, Plato builds his philosophy of education. Only earlier this sublime passage in the Symposium, he presents this, explaining the way to happiness:
"He who would proceed aright in this matter should begin in youth to visit cute forms; and first, if he be guided by his instructor aright, to beloved 1 such form only-out of that he should create fair thoughts; and soon he volition of himself perceive that the beauty of one form is alike to the beauty of some other; and and so if beauty of form in full general is his pursuit, how foolish would he be not to recognize that the beauty in every form is and the same! And when he perceives this he will abate his vehement beloved of the one, which he will despise and deem a small affair, and volition go a lover of all beautiful forms; in the adjacent stage he volition consider that the beauty of the mind is more than honourable than the beauty of the outward course. So that if a virtuous soul have only a little comeliness, he volition be content to love and tend him, and volition search out and bring to birth thoughts which may improve the young, until he is compelled to contemplate and see the beauty of institutions and laws, and to understand that the beauty of them all is of one family, and that personal dazzler is a trifle; and after laws and institutions he will keep to the sciences, that he may come across their beauty, being not similar a servant in love with the dazzler of one youth or human or institution, himself a slave hateful and bigoted, but drawing towards and contemplating the vast body of water of beauty, he will create many fair and noble thoughts and notions in boundless love of wisdom; until on that shore he grows and waxes strong, and at terminal the vision is revealed to him of a single scientific discipline, which is the science of beauty everywhere."
From this nosotros can run into how the Platonic philosophy of pedagogy began with Music and Gymnastics, where beautiful sounds and bodies were studied and and then moved up into the liberal arts: Grammar, Dialectic, etc.. Plato sought to lead students by steps from the love of earthly beauty to the ultimate dear of absolute Beauty in divine contemplation.
However, information technology is here where the Platonic doctrine fails. In stating that happiness consists in divine contemplation, Platonism is added to Buddhism as a system that teaches that happiness is a state of rest. God, still, is an agent, a working and active being. We as human being beings have hands and feet and are capable of our ain action and deeds. How and then tin can nosotros believe that the contemplation of God is amend than the fake of God? The inactivity of Platonism leads usa to seek a still more perfect definition of happiness.
Nosotros notice this definition of happiness in many schools. Everyone is zealous to talk most God, read about God, read well-nigh the saints, visit shrines and relics, watch Christian videos…but there is no business organisation for Christian action. The curriculum consists of a listing of subjects of study, only no necessary practical objectives. This idle Christianity was that which St. James famously criticized, when he said, "Faith without works is dead." Happiness is non express to thoughts of God, but includes the imitation of god-like actions. Happiness is not found in a book or video.
Happiness = Eternal Beatitude
Aristotle, Plato'south greatest disciple, disagreed with his master's all-or-nothing vision of happiness. Co-ordinate to Plato's thought, only philosophers can experience human happiness for they alone take climbed the ladder of loves to accomplish the contemplative land which he identifies every bit happiness. Aristotle believed that happiness was relative, for non all men could achieve to Plato'due south ideal–which Aristotle agreed was the highest happiness possible for man. Therefore, Aristotle concluded that the majority of men in the world would have to be content with the inferior forms of happiness that were available through an agile, ethically upright life. Men are to exercise the all-time with the highest kinesthesia they are able to in this life: if not the soul, then the mind and the body.
Aristotle's view approaches closest to the perfect Christian definition of happiness–merely this is where the Catechism comes to our aid. Most Christians can recite the doctrine "God made us to know Him, to dear Him and to serve Him in this globe; and to be happy with Him forever in the next.", but the doctrine fails to make it much further than their lips. Those who are not enlightened of the aboriginal word which this Catechism pedagogy answers do not appreciate the details of it, but admit many things in their lives that this educational activity contradicts.
What the Catechism is ultimately pedagogy us is that God intends for ALL human beings to savour perfect happiness–not only the philosophers, the salubrious or the wealthy. The Hedonists see that the poor cannot beget to enjoy lives of health and wealth and therefore happiness must be the privilege of the wealthy. Plato and Aristotle realized that the bulk of men couldn't reach the highest happiness available in this world and therefore proposed that the rest must be content with any they tin can get. These philosophies were all limited by one important assumption: death is the terminate of human life. Thus, the Catechism identifies the Christian respond to the question of happiness: "to be happy with God forever in the side by side life".
When Christ came into the globe, He did not randomly drop in without regard for the rest of the world or for human history. He arrived "in the fullness of fourth dimension" and that fourth dimension is best understood every bit a the fullness of fourth dimension philosophically. Aristotle had brought human wisdom every bit far as it could get without the revelation of the Give-and-take Himself with the final lessons. When Christ comes, he provides the final answer to the question of human happiness in the Sermon on the Mountain, where he confounds all of the philosophers with the full revelation of the Kingdom of God.
"Blessed are the poor in spirit: for theirs is the kingdom of heaven.
Blessed are the meek: for they shall possess the land.
Blest are they that mourn: for they shall be comforted.
Blessed are they that hunger and thirst subsequently justice: for they shall take their fill.
Blest are the merciful: for they shall obtain mercy.
Blessed are the clean of centre: they shall see God.
Blessed are the peacemakers: for they shall be called the children of God.
Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
Blessed are ye when they shall revile you, and persecute you lot, and speak all that is evil confronting yous, untruly, for my sake: Be glad and rejoice for your reward is very great in sky."
Information technology is the last term that sets the truth apart from all that went before: in sky. This transforms all of human life. Everything is redefined and reorganized. All of the sometime goals of human life are darkened by the shadow of the Kingdom of God. All of the onetime aversions of human being life are enlightened by its rays. Happy are the poor? Happy are the meek and mourning? Happy are the hungry and thirsty? Happy are the persecuted and reviled? Yes! For the Kingdom of God is at hand. As the Catechism of the Cosmic Church building explains,
"The Beatitudes are the paradoxical promises that sustain hope in the midst of tribulations; they proclaim the blessings and rewards already secured, still dimly, for Christ's disciples." (CCC, 1717)
However, the implications of this doctrine of happiness are far more desperate than the differences in the definition itself. The Catechism explains:
"The beatitude we are promised confronts usa with decisive moral choices. It invites usa to purify our hearts of bad instincts and to come across the beloved of God in a higher place all else. It teaches u.s.a. that true happines is not found in riches or well-being, in human fame or power, or in any human accomplishment–notwithstanding beneficial it may be–such as scientific discipline, technology and fine art, or indeed in whatever creature, but in God lonely, the source of every good and of all honey."
How Happiness Directs True Christian Pedagogy
When we establish the truthful definition of happiness, nosotros must direct education at it as at a target. We must prepare our eyes upon it and let zero else distract us. God has created usa free to serve Him and we must preserve our freedom that we may not be robbed of the happiness God freely offers us.
Standing in the 21st century, however, we are not gratis. Families are enslaved by ideas and customs that are not directed at human happiness, only are the fruits of anti-Christian beliefs that undermine human happiness. In fact, we are in worse condition today than any Aristotelian or Platonist e'er was. Modern society, because of its reliance upon the scientific method is hedonistic. This requires us to fix our optics on the target even more than–and to refuse to let the pressure effectually draw the states away from it.
Our happiness being in God alone, we must do what He requires of us to enter into the Kingdom of God. Therefore, if the goal of pedagogy is to lead children to happiness, it may so be redefined as leading children into the kingdom of God. If they are fit for the kingdom of God, they take all happiness, whether they be rich, poor, famous, persecuted, healthy, sick, etc.. This is happiness and this is all that matters. We must found our thoughts here considering all that surrounds u.s. aims at other ends. The obsession with college admission flows from imperfect views of happiness. Parents see wealth every bit the style to happiness and college admission equally the mode to wealth. This is not to be our focus.
The focus of true education, in light of the Christian definition of happiness, is on God Himself. It consists of iii objectives, again, laid out for u.s.a. in the Baltimore Canon.
We Must Know God
The nigh simply understood path to the knowledge of God consists of the report of Sacred Scripture and of formal catechesis. St. Augustine divers for us the way to understand Scripture and it is through the same course of liberal arts studies that wise men employed throughout history. As we will see, this is taught explicitly in the CLAA's Biblical Studies program. Catechesis is provided formally through the Church building's Baltimore Catechism, which contains a complete and systematic presentation of the Christian faith.
Students are encouraged to pray the Act of Faith as part of their daily prayers:
"O my God! I firmly believe that Yard art one God in 3 divine persons: Father, Son and Holy Spirit. I believe that thy divine Son became human being and died for our sins and that He will come to judge the living and the expressionless. I believe these and all the truths which the Holy Catholic Church teaches, because Thou hast revealed them, who canst neither deceive nor be deceived. Amen."
We Must Serve God
However, the cognition of God is not limited to book written report. Our desire is intimate, experiential knowledge. This naturally leads to the second objective. Archway into the kingdom of God is the means of our true happiness and this entrance is guarded past the judgment seat of Christ. To enter the kingdom God, nosotros must obey the commandments of God. Thus, no instruction is truthful Christian pedagogy that is not active in training children to serve God by obeying His commandments.
In the CLAA, the commandments of God are studied in the Catechism and later in Moral Theology. The goal of these courses is to provide children with a clear understanding of the will of God.
In addition to the written report of the commandments, the CLAA works diligently to teach parents how to social club their homes to allow children to obey God. This begins with regular prayer, which is why the CLAA promotes the Liturgy of the Hours among families. We piece of work to discourage worldly activities and distractions that keep children from serving God and allow bad habits to grow in them. We discourage pressure level parents place on children to participate in too many activities, to focus on secular careers and to be impressive in the eyes of the world, and teach them to protect the freedom of the kid to serve God today and for the rest of his life. Nosotros provide opportunities for students to learn about Cosmic missions work and to participate in it as a family unit and as individuals. All of this seeks to motivate children to serve God that they may enter the kingdom of God.
Students are encouraged to pray the Human activity of Contrition as part of their daily prayers as it stirs us up to serve the Lord fully:
"O my God! I am heartily pitiful for having offended Thee and I detest my sins. Considering I dread the loss of Heaven and the pains of Hell, but almost of all because they offend Thee, my God, who fine art all good and worthy of all my love. I firmly resolve with the help of Thy grace, to confess my sins, to exercise penance and to ameliorate my life. Amen."
Nosotros Must Love God
Jesus said, "Those who are forgiven much, love much." and this challenges us to recognize cocky-examination, confession and penance as very of import components in cultivating the love of God. Honey does non need to be taught when a child is well catechized, well-studied in the Scriptures and active in the service of God. Diligent use of the sacrament of Reconciliation volition help to foster the educatee'south sense of the greatness of his sin and the readiness of God's mercy to forgive. We meet hither the great importance of a true-blue Confessor in the education of the kid. A holy Confessor, by helping the child to run into the greatness of his sin and the great mercy of God, tin can thereby inspire in the child a great honey for God. As St. John teaches us, "We love Him because He first loved us."
Students are encouraged to pray the Act of Beloved as part of their daily prayers:
"O my God! I dear Thee above all things, with my whole middle and soul because Thou art all good and worthy of all my love. I love my neighbour as myself for the love of Thee. I forgive all who accept injured me, and ask pardon of all whom I have injured. Amen."
We Must Hope in God
Hope is the confidence that happiness is shut at mitt. Every bit we have learned, our happiness is not to be found in this life, but the hope that nosotros accept of entering into that happiness is a source of smashing joy and comfort in this life. When temptations come upon us, when tribulations come up, we must hope in the everlasting beatitude that God has promised to those who know, honey and serve Him. We must encourage ourselves and our students with the comfort that St. Paul offered the Christians in his care:
"The sufferings of this time are non worthy to be compared with the glory to come up." (Romans 8:18)
Students are encouraged to pray the Act of Hope as part of their daily prayers:
"O my God! Relying on thy almighty power and infinite goodness and promises, I hope to obtain pardon of all my sins, the assist of Thy grace, and the life everlasting, through the merits of Jesus Christ, my Lord and Redeemer. Amen."
Summary
Having studied the history of the Classical Liberal Arts Academy, we accept in this lesson delved into the goal of all education: Happiness. We looked at the 3 major definitions of happiness before Christ taught usa the truth. Happiness is the eternal enjoyment of God in the kingdom of Heaven. Information technology is accessible to all men, simply must be sought with the whole heart, soul, heed and strength.
Source: https://classicalliberalarts.com/classical-catholic-education/xv-the-goal-of-education/
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