an educational institution, The Academy is transdenominational. That is
to say, we are not a part of, nor do we represent, any one particular
church or denomination. We seek to provide an environment where children
can celebrate the commonalities of the Christian faith, as well as
provide a place where we - students, staff, and parents - can
learn from each other. This is not to downplay the role of individual
churches in the education of children. To the contrary, a child’s
involvement in his or her congregation, and a congregation’s involvement
in the child’s life, is vital to his or her educational success.
differences with respect to belief and practice do exist among
Christians, we believe that beliefs specific to particular Christian
denominations are most appropriately taught in the homes and the
churches of students. When diverging beliefs and practices are
appropriately discussed in the course of usual academic study, our
teachers do not promote the views of any one tradition over another. Our
teachers aim to cultivate among our students an understanding and
appreciation of both the variations within and the fundamental unity of
the Christian faith rooted in the beliefs stated above.
speaking, since we want students to develop a fully-orbed Christian
worldview, one that celebrates their own denominational viewpoints and
values and engages winsomely and graciously with other viewpoints, both
Christian and secular, our transdenominational identity has outworkings
in the following areas:
For history (and government and
economics), we want students to develop an appreciation of the past as
story, as God's story, but we don't want to impose a particular
denominational view of specific events, periods, epochs, or trends.
American History (and more broadly, World History) is taught as
narrative, as story; students are encouraged to discuss the events, the
people, and seek to develop a Christian understanding, but again with diversity present (and desired) within the classroom. There isn't a
Christian view of American History but instead a variety of views, all
with biblical support, reasoning, and conviction.
The same holds
true for a view of government. Christians are called to love and submit
to their governing authorities; these are non-negotiables per Romans 13.
We desire our students to love their country and appreciate the
freedoms guaranteed them; however, we don't impose a particular view of
how to do this. Students may be staunch strict constructionists or more
living document citizens; they may see the Constitution as setting forth
the best form of government or envision another. A transdenominational
view makes room for this.
Science is impacted here as well. We
are dogmatic about what the Bible is dogmatic about: God created the
world; there were a literal Adam and Eve, etc. However, was Creation six
literal days, or can one adopt an old-earth viewpoint, or is it
possible to even have some sort of theistic evolution perspective?
Discussions on all of these are allowed in the classroom, but an
atheistic evolution is obviously not a Christian viewpoint, nor one that
we would accept.
Students are taught about evolution as a theory
and how to interact with it on both biblical and scientific terms. We
don't want our science classes to become ones focused on that issue
alone; instead, it is briefly addressed as a philosophy of science,
while the focus of our class is on the particular subject and, most
significantly, developing an appreciation for science as truth-seeking
within God's world.
Many of the primary sources students study,
especially in Dialectic and Rhetoric, are “secular” for the same reasons
enumerated above. Students will read the works of literary and
historical significance in their historical, social, and cultural
contexts. They will interact with the narratives, ideas, and worldviews,
debate in classroom community and under guidance of their teachers,
training their affections to discern the truly good and beautiful (as
well as their opposites) and aspire to the same.