The Catholic Classical Vision pt. 8: A Complete Beginning for Philosophy and Theology

This series outlines the purpose, structure, curricular content, and communal origins of a Catholic classical education, for the sake of establishing a School dedicated to such an education in the Diocese of Wichita (Kansas). It discusses both the general principles of Catholic classical education as well as some particular points regarding that School. We begin by explaining the purpose and educational vision of the School, then consider the reasons for the order and structure of its curriculum, before discussing each class in the curriculum. Lastly, we describe the community required to achieve the goals of Catholic classical education.


The liberal arts are meant to lead to the cultivation of the other intellectual virtues corresponding to the disciplines of human and divine knowledge—philosophy and theology broadly conceived. This stage of classical education thereby still retains its order to the contemplation of God. This distinguishes it from classical education conceived according to the vision of a misconceived humanism, or contemporary philosophies of education that limit themselves to college and career readiness or the production of well-formed citizens. Nonetheless, in virtue of the order flowing from its higher end, Catholic classical education can non-competitively incorporate these other ends into its own vision. The curriculum still teaches students about the dignity of the human person and prepares them for participation in economic and political society.

Gozzoli, The Triumph of St. Thomas Aquinas (detail)

Philosophy is the pursuit of wisdom, the intellectual virtue that most perfects the human mind in the natural order. This is not philosophy in an academic sense, or an abstract consideration of hypothetical concept-games, but philosophy as it was for Plato, Aristotle, St. Augustine, Boethius, or St. Thomas Aquinas, namely, the unified knowledge of creation in light of its Creator. In what follows, this fuller meaning will be explained.

Philosophy is traditionally divided into two parts: speculative (or theoretical) philosophy and practical (or moral) philosophy. The first studies truth for its own sake, while the second studies truth for the sake of acting well. 

Speculative philosophy is in turn divided into three parts: mathematics, natural philosophy, and metaphysics. Mathematics as a part of philosophy is to be distinguished from the arts of the Quadrivium. The former is a deeper study of mathematical truths for their own sake, rising from the technical skills of the liberal arts to the pure theory of the mathematician.[1] The Quadrivium is also preparatory for natural philosophy. This inquiry, which the ancients and medievals called “natural science,” is the knowledge of the natural world for its own sake. It includes what we think of as science today—biology, chemistry, physics, etc.—but contains much more by beginning with our immediate and common experience of things before asking the detailed questions of the modern disciplines. One ponders questions such as “What does it mean for something to be alive?” or “Why does a beaver want to chew down trees and make a dam?”[2] Knowledge of creation is sought first because it leads one to and prepares one for knowledge of the Creator. Such knowledge of God takes place in metaphysics or natural theology, which contemplates creation in light of its Creator. It is the last part of philosophy to be learned. 

Practical philosophy presupposes many of the truths taught by natural philosophy and metaphysics, and itself has distinct parts. It includes the study of ethics or moral philosophy—how man should act—and political philosophy—how he should live in community to achieve the common good. While young students lack the experience to fully understand moral and political philosophy, many of its topics and subjects can be included in the history and literature classes. There, concrete examples of political ideas in history or dramatic portrayals of virtuous and vicious characters are more readily seen and understood.

The work of Catholic classical education is completed by theology, which seeks knowledge of God insofar as He has revealed Himself to man.[3] Theology, or sacred wisdom, is at once both the highest intellectual virtue as well as the highest practical virtue.[4] Theology, according to St. Thomas Aquinas, is sacra doctrina, holy teaching, which strives to know God through revelation (for example, in His nature as Trinity in unity). As the culmination of Catholic classical education, theology is ordered beyond itself, beyond the end of this life. It is surpassed in Heaven, where we will have fullness of life forever, for we will see God as He is (1 Cor. 13:12).

Philosophy is best studied when older. Nonetheless, the education of younger students ought to be ordered towards the various parts of philosophy and the complementary disciplines that prepare for it. Students ought to take such philosophical first steps—wondering about the natural world, man, and creation’s order to the Creator—to begin the cultivation of intellectual virtue. Likewise, the rigorous study of theology is somewhat beyond the capacity of the young, but preparations for it can be made. Catholic classical education from kindergarten up through high school cannot perfect their education at the highest level, but it can and ought to provide students with as complete a beginning as possible. As the ancients said, “Well begun, half done.”[5] These will be noted when discussing the different classes of the curriculum in the next section.


[1] Mathematics as a liberal art and as a theoretical pursuit are both taught in the School’s mathematics courses.

[2] For a helpful literary analogy of how natural philosophy—and metaphysics even more so—is to be distinguished from our modern natural sciences, see The Voyage of the Dawn Treader by C. S. Lewis. While traveling, they meet a man, Ramandu, who says he is a “retired star.” Eustace replies, “In our world, . . . a star is a huge ball of flaming gas.” The star responds, “Even in your world, . . . that is not what a star is but only what it is made of.”

[3] In the order of the curriculum itself, theology is subsequent to religion class (prayers, catechism, Church history, and the like).

[4] See St. Thomas, ST, Ia, q. 1, a. 4.

[5] See Plato, The Laws, 753e: “For the beginning is called half of the whole work in the proverbs, and all praise beginning well on each occasion. But it seems to me that it is more than the half and no one has ever praised it enough when it has come to be well.”

The Catholic Classical Vision pt. 7: The Liberal Arts

This series outlines the purpose, structure, curricular content, and communal origins of a Catholic classical education, for the sake of establishing a School dedicated to such an education in the Diocese of Wichita (Kansas). It discusses both the general principles of Catholic classical education as well as some particular points regarding that School. We begin by explaining the purpose and educational vision of the School, then consider the reasons for the order and structure of its curriculum, before discussing each class in the curriculum. Lastly, we describe the community required to achieve the goals of Catholic classical education.


Before things can be known in a philosophical way, one must develop the skills of thinking well and discerning the truth. These skills are the seven liberal arts, the necessary precursors to the intellectual virtues. They are called arts because they are a knowledge about how to make or produce a certain result, which they have in common with other arts or technical skills. However, unlike the more physical or mechanical arts, these are called liberal or free because their work is a product of reason itself, an accomplishment or flourishing of the intellectual soul by which we are free.[1] The liberal arts are split into two groups: the Trivium—grammar, logic, and rhetoric—and the Quadrivium—arithmetic, geometry, astronomy, and music. The arts of the Trivium are about human language, while the arts of the Quadrivium concern the human measurement of quantity.

Grammar is the art concerned with language as a tool of meaning. That is, the emphasis is not upon the form of thinking (as in logic) or speaking well for the sake of ends of action or persuasion (as in rhetoric), but upon language itself. Just as the violin-maker’s art aids the violinist’s art, so also the art of grammar aids the novelist, poet, logician, and rhetorician. So the good it seeks is an instrumental good, that of well-ordered speech.

Logic is the art of right reasoning, the art by which we can determine the truth of what is said or written. Its emphasis is upon the universal forms of thought insofar as these are manifested in human language. As an art, it aims at the making of true definitions, statements, and sound arguments. This art thus trains the mind in its noblest good, knowing the truth.

Rhetoric is the art concerned with human language as a means of persuading one of the truth, especially with an eye towards action insofar as this involves ordering our will and emotions to action. Its product, speech of various sorts, is a good we pursue as a useful good. Poetry or literature shares in some of these aspects, but the products of the poetic and literary arts seem principally to be aimed at what is pleasant and beautiful, not merely useful. 

Johannes Vermeer, The Astronomer

The arts of the Quadrivium are arts insofar as they aim at teaching a knowledge of making or producing—in this case, the various ways of measuring and thus knowing quantity. The Greeks were inspired to devise these arts because of the harmonies observed in the natural order of things, and the medievals carried on this tradition, knowing as well that “thou hast ordered all things in measure, and number, and weight” (Wisdom 11:21). Arithmetic is the art of number, or discrete quantity, and geometry is the art of magnitude, or continuous quantity. These two aim at knowing quantity in itself, and the arts are thus preparatory for the theoretical study of the mathematical disciplines. For the ancients, quantity as known in the things of nature, especially in things that move or change, was exemplified in astronomy and music. Astronomy is the art of observing the heavens, measuring and thereby knowing the geometric order in the cosmos. Music is the art of harmony, measuring and thereby knowing number in things.[2]

Once a student possesses these seven liberal arts, he is able to discern the truth and is free to seek knowledge and wisdom. As St. Thomas states, “by these as if by certain ways the mind is prepared for the other philosophical disciplines.”[3] These arts so “excel all the rest in usefulness that anyone who had been thoroughly schooled in them might afterward come to a knowledge of the others by his own inquiry and effort rather than by listening to a teacher.”[4]


[1] See St. Thomas, Super Boetium de Trinitate, q. 5, a. 1, ad 3: “These among the other sciences are called arts because they not only consist in inquiry but have a certain work that is immediate to reason itself: such as the construction of a syllogism or composing a speech, numbering, measuring, forming melodies, or reckoning the course of the stars. However, the other sciences either do not have a work (but knowledge alone, as divine and natural science). Thus, they cannot take the name ‘art,’ since an art is ‘making reason,’ as Metaphysics, Book VI, says [1025b22]. Or they have a corporeal work, as medicine, alchemy, and others of the sort. Whence they are unable to be called liberal arts, because they are human actions on the part of that by which he is not free, namely on the part of the body.”

[2] In a later section, we will discuss the difference between these liberal arts and the contemporary sciences so as to clarify how the liberal arts are preparatory for the intellectual virtues like those involved in higher mathematics or the natural sciences.

[3] St. Thomas, Super Boetium de Trinitate, q. 5, a. 1, ad 3. See also Hugh of St. Victor, Didascalicon, Book III, ch. 3.

[4] Hugh of St. Victor, Didascalicon, Book III, ch. 3.

The Catholic Classical Vision pt. 6: A Pious and Musical Foundation 

This series outlines the purpose, structure, curricular content, and communal origins of a Catholic classical education, for the sake of establishing a School dedicated to such an education in the Diocese of Wichita (Kansas). It discusses both the general principles of Catholic classical education as well as some particular points regarding that School. We begin by explaining the purpose and educational vision of the School, then consider the reasons for the order and structure of its curriculum, before discussing each class in the curriculum. Lastly, we describe the community required to achieve the goals of Catholic classical education.


To begin truly at the beginning, one cannot jump to the dissection of reality, but must learn to marvel at it whole and entire, where the harmony of its truth is still intact. For instance, consider the wonder one feels when first seeing the stars. Star-gazing and wondering about the order and phenomena of the heavens as the beginner encounters together constitute a different mode of education than diving into modern astronomy or astrophysics.[1] In this way, a musical education in this broad sense prepares for and sustains the student’s education in the liberal arts, for wonder and not doubt is the root of learning. Students must be allowed to be “born in wonder.”[2] 

Gymnastic, or various forms of physical exercise and training, are part of a musical education in this general sense. This part of Catholic classical education is devoted to the development of virtue in the body, or physical virtue, for three reasons. First, it is good to have physical excellence of this sort. Second, physical virtue is the easiest type of virtue to cultivate and is needed for subsequent growth (such as controlling one’s body and holding one’s mind attentively on a task). It also begins the development of virtue in the will and desires, or moral virtue—for example, perseverance and courage are constantly required on the field of play. This is accomplished not merely through sports or exercise, but also through activities that approach music itself, e.g., learning to dance.

Muses Sarcophagus (Louvre)

The other part of musical education in this broad sense is more fully “Musical” in the sense mentioned above—that is, it takes place through listening to and telling traditional stories and poetry, recounting and wondering about historic deeds, looking at good and beautiful works of art, singing songs and hymns, and star-gazing. Students should partake of these activities in a receptive, attentive, and uncritical way, so that such encounters are full of wonder and awe as one realizes their goodness and beauty. This leads students to delight and admiration, as well as gratitude toward the One who made them all. With the heart thus developed and nourished, students are ready and eager to know more fully the things with which they have fallen in love. They are disposed physically, emotionally, and morally by their formation in the harmony of things—the “music” of reality. 

Students are in this way prepared to know intellectually the goodness of order and harmony that characterizes truths about the created order and God.[3] They have been prepared by acquiring a love of learning. They are ready for the liberal arts.


[1] Dennis Quinn, “The Muses as Pedagogues of the Liberal Arts,” available at http://www.angelicum.net: “Musical astronomy is simply what used to be called observational astronomy, although in the Integrated Humanities we simply called it star-gazing. Some twenty years ago the University of Kansas taught an extremely popular course in observational astronomy. When the Professor who taught it retired, it was replaced by astrophysics. This happens widely, and it is paradigmatic of the fatal tendency to dispense with the elementary and plunge at once into the advanced, which because it is always more specialized, divides, separates, and fragments.”

[2] See Quinn, ibid.

[3] Plato, Republic, Book III, 401e: “[H]e who has received this true education of the inner being will most shrewdly perceive omissions or faults in art and nature, and with a true taste, while he praises and rejoices over and receives into his soul the good, and becomes noble and good, he will justly blame and hate the bad, now in the days of his youth, even before he is able to know the reason why; and when reason comes he will recognize and salute the friend with whom his education has made him long familiar.”

Let Us Know Who You Are

In order to know if we are moving together as 25 or 250 families, we created a signup page here. There is no obligation whatsoever attached to signing this; it is strictly to help us understand who is interested in Catholic classical education in Wichita and for you to find like-minded families in the Diocese. You may get a few emails about upcoming events or new information, but we won’t use it as a subscription list or as any sort of marketing campaign.

The Catholic Classical Vision pt. 5: The Order of Catholic Classical Education

This series outlines the purpose, structure, curricular content, and communal origins of a Catholic classical education, for the sake of establishing a School dedicated to such an education in the Diocese of Wichita (Kansas). It discusses both the general principles of Catholic classical education as well as some particular points regarding that School. We begin by explaining the purpose and educational vision of the School, then consider the reasons for the order and structure of its curriculum, before discussing each class in the curriculum. Lastly, we describe the community required to achieve the goals of Catholic classical education.


Catholic classical education requires certain foundational preparations. These are piety and a musical education in a broad sense, meaning education in harmony and order of both body and soul. This foundational preparation was recognized even in ancient and pre-Christian cultures, which indicates some natural basis that grace presupposes and can elevate. First we discuss piety, and second musical education in the broad sense being used here. Piety rightly orders our intellect and will to common goods such as the family, society, and communion with God. In a musical education, gymnastic trains the body, while other formative activities dispose the soul towards what is good and beautiful.

Piety is the virtue by which one renders what is owed to one’s causes or origins, those responsible for one’s existence, birth, and education.[1] Consequently, forming students in piety teaches them who they are in light of their causes, what they owe these causes, and how to honor them—God and the Church, parents, family, and civil society. Through this formation, students learn to look outside themselves and to see themselves as part of a greater whole. Piety also disposes them to a proper love of Catholic tradition, to both receive it and pass it on. In this way, piety prepares for all subsequent education. If fear of God is the beginning of wisdom (Prov. 9:10), piety aims at completing that good beginning.[2]

Due to our fallen nature, man is not naturally able to see the goodness and beauty in all of creation. Our loves and emotions are not congruous with the good reality that God has made.[3] These capacities must be cultivated and ordered rightly. Musical education in the broad sense meant here is not learning to sing or play instruments, but the cultivation of the capacity to love the good and be moved by the beautiful in reality. These are the sources of order and harmony that instrumental music seeks to imitate.[4] Thus, musical education develops moral virtue by cultivating right loves and desires.

Musical education in this broad sense aims to “introduce the young to reality through delight.”[5] This was the role of the Greek Muses in the ancient conception of becoming educated. This “Musical” education seeks to draw the beginner with the wonder and mystery of reality that only beginners are apt to experience as something new. Thus, the “muses” of such an education

address the beginner not only in their presentation of elementary things, but also in their mode of representation. They do not address the intellect primarily; they do not descant in dialectic. They are not rhetoricians who aim to persuade. They do not pretend to “prove” anything.[6]


[1] See St. Thomas, ST, IIa-IIae, q. 101, a. 3.

[2] St. Thomas, ST, Ia-IIae, q. 68, a. 7; IIa-IIae, q. 19, a. 7.

[3] This is expressed well by C. S. Lewis in The Abolition of Man.

[4] Our contemporary use of the term “music” is very restricted. Boethius distinguishes between musica instrumentalis, musica mundana, and musica humana, or the music and harmony produced instrumentally by skill (which is closer to what we typically mean by “music”), the music of the world (the harmonies and order in natural things), and human music in the order and proportion in the human person and human societies. See Kevin Clark and Ravi Scott Jain, The Liberal Arts Tradition: A Philosophy of Classical Christian Education, 2nd ed. (Camp Hill, PA: Classical Academic Press, 2020), 88–99. While the liberal art of music incorporates aspects of all three senses of “music,” the sense of “musical education” here is broader still.

[5] Dennis Quinn, “Education by the Muses,” available at http://www.angelicum.net.

[6] Dennis Quinn, “The Muses as Pedagogues of the Liberal Arts,” available at http://www.angelicum.net.


Alanna Tran

Written by Alanna Tran, presented at the Catholic Classical School Soiree, Oct. 2, 2021

I will open with a quote from the Pearson Program, “To be a student is to be alive to intelligence, and the beginning of such a life is wonder.”

I can think of no being more capable of wonder than a young child newly encountering the wider world. They are easily delighted by what they physically find, and they believe, joyfully, the intangible Mysteries we present to them.

The senses, the aspects of ourselves with which we encounter reality, may be taught to recognize the good, the true, and the beautiful, just as the heart may be taught to love them. Ultimately, it is the eyes of faith that we seek to enlighten, and this is done by teaching true things in a way that children love what they are learning.

My Lucy famously came home from kindergarten one day and declared, “I am a scholar, Mommy. Do you know for why I am a scholar? I don’t just learn things, I love to learn things.” That is the goal, to love learning. Love grants understanding and, we hope, virtue.

What does this kind of academic love look like tangibly in a child? When Ambrose, our oldest, was in kindergarten, he wore leg braces and suffered chronic pain, and his academic potential was utterly unknown. He wasn’t old enough yet to be tested for the myriad of learning disabilities lurking behind a future diagnosis, but he was old enough to be connected to our physical reality by a gentle piece of poetry. On a very rainy day, we were waiting in the car in downtown Wichita and Ambrose looked out the window and said:

The rain is raining all around,
It falls on field and tree,
It rains on the umbrellas here,
And on the ships at sea.

He had recited “Rain” by Robert Louis Stevenson, which he’d learned in school. He was quietly delighted with his poem and very innocently grasped the connection between the classroom and the wider world. I hope when he is an adult he retains a gentle love of real rain and simple poetry for the joy they brought him as a child.

There are a limitless number of such connections that may be made. In a classical classroom we are uniting history with present reality and tying them into young minds with the delight that breeds a hunger for more and makes the work its own reward. Several years later, then in fifth grade, Ambrose would proceed in defiance of his new diagnosis to memorize the seventy stanza epic poem “Horatius at the Bridge.” After weeks of listening to him practice, I can still hear his rousing recitation:

Then out spoke brave Horatius, the Captain of the Gate:

“To every man upon this earth, death cometh soon or late;

And how can man die better than facing fearful odds,

For the ashes of his fathers, and the temples of his Gods.

As Ambrose recited, his speech slowly became unintelligible as the muscles in his tongue twisted with such heavy use, and there were tears of frustration as his body failed him. But the heart never wavered. The text was real and powerful, and he followed its hero to the end. He longed to achieve his goal, and the joy he took in its completion was extraordinary. This is the kind of content that inspires the love of learning and, in turn, leads to virtue.

Why is the classical approach particularly suited to Catholic education? Because the goal is not children who are capable of working math problems, reciting historical facts, and testing well. The goal is children who love God above all and who have learned by extension to love education– both its ends and its processes, because it increases their understanding of God and their place in God’s world.

We desire fully formed young people capable of processing reality informed by philosophy and theology: the love of wisdom and the knowledge of God. The most successful way of achieving this is not by having philosophy and theology classes in addition to reading, writing, and mathematics (although in older grades this does become appropriate). The way in which this is most beautifully achieved is by integrating the courses together into a cohesive system in keeping with the natural development of the child.

We chose to send our, currently five, school-age children to Christ the Savior Academy, the Orthodox classical school attached to St. George Cathedral, because we truly felt that the methodology of classical education and liturgical practice would fully form our children’s minds to face the world with faith and confidence.

Our children study literature, history, math, science, astronomy, religion, Greek, Latin, art and music. But none of these things are studied in isolation.

They learn to chart their place among the planets while they learn the history and mythology of the people who named the stars and developed theories in mathematics, physics, and philosophy that are still studied today. They learn color, dimension, and perspective in art alongside the practice of reading the symbols in ancient Christian iconography.

Our children learn the Paschal troparion: “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!” in English, Greek, and Arabic. They sing Christmas carols in German and folk songs in Russian. They learn the Our Father in Latin and the Nicene Creed in Greek, the language in which it was written by the Fathers. These are our connections to the roots of the faith and the generations that went before us. Such knowledge and confidence of who they are will carry them forward, with steadfast hearts and the cumulative knowledge of the ages at their backs to guide them, toward truth, beauty, and goodness on the long and narrow road home. What we want, what we are asking for, is a Catholic school that will cultivate this. Classical education is available in Wichita seated in Orthodox and Protestant churches, and in individual families, and we are grateful. Yet we long to see the classical model brought home, in its fullness, to the Catholic community in a Catholic school filled with our children.

More to Come – Meet on Nov. 15, 2021

We’re having a further informational gathering. If you’re interested in learning about what we’ve discovered about Catholic Classical Education and how we’re trying to make it available here in Wichita, we invite you to come.

November 15, 2021, 7 – 9p
Blessed Sacrament – Old Gym
124 N Roosevelt St, Wichita KS 67208

*Blessed Sacrament Parish is graciously allowing us to use their facilities, but this function is not connected with the school.*

As a way of gaging the desire for classical education within the Wichita area, we have this link for you to add your name: Whether you can make it to the Nov. 15 meeting or not, voice your interest here!  This will help us understand if we are moving together as 25 families or 250 families.

Letter to Bishop Kemme–Please Consider Signing


We will meet with His Excellency in December and would love to be able to show him as many signatures of support as possible. There is no commitment attached to this; it is merely an expression of a desire for a diocesan K-12 Catholic classical school in the City of Wichita.

Here is the link to sign, also posted at the end.

Dear Bishop Kemme, 

We write to humbly request that you establish a diocesan K-12 Catholic classical school in the city of Wichita.  We believe that such a school would help our kids know and love God because first, the form of Catholic classical education is pervasively oriented towards God, second, the content conveys the highest and best of Catholic culture, and third, Catholic classical education is an antidote to some of the most inimical aspects of secular culture.

The Catholic schools in our diocese do a fantastic job of implementing superb pastoral programs and religious instruction, of hiring teachers that offer powerful witness to Christ’s love, and of facilitating frequent encounters with Christ in the Sacraments.  If there is anything lacking in the diocesan approach to education, it would not be apparent from the contemporary vantage point.

The lack that we feel is due to our discovery of an educational tradition that directs the student to God not only in what happens around the curriculum, but especially through it; divine purpose pervades the entire Catholic classical curriculum and all of its components are directed to transcendent ends.  Classical education begins in piety, gymnastic, and music, which attune the heart and body to goodness and beauty.  Then, the seven liberal arts cultivate the skills necessary for philosophy and theology, which perfect the intellectual virtues so that the student can contemplate beauty, goodness, and truth directly, and ultimately their source in the divine.  Every level of organization has a form that points beyond itself, and finally to God.

Not just the form, but the content too points the pupil Heavenward; the classical curriculum is an immersion in the highest and best culture that the Church’s tradition has to offer—literary, linguistic, philosophical, and otherwise.  Indeed, classical education is merely Catholic education as it has been conceived for most of the Church’s history; the liberal arts and classical culture were the educational soil from which grew the likes of St. Augustine, St. Thomas Aquinas, St. Thomas More, St. John Henry Newman, Pope Benedict XVI, and many other heroes of the Faith across the centuries.  It seems to us the most natural thing in the world that the Church should simply receive the gift that is already hers by heritage; such are these strange times when cultural amnesia has prevented us from adopting it as a matter of course.

We now find ourselves in a culture that not only lacks divinely oriented form and content but is overtly inimical to them.  Whereas society and education were previously oriented towards truth, beauty, goodness, and finally God, the regnant philosophy of our age is to dispense with final ends in favor of utility and pragmatism.  One can see how easy it is for children to internalize the message that transcendence is a matter for private religion and Theology class while the serious work of school is to achieve economic and social significance on secular terms.  We suppose that this may partially explain the crisis of the “nones” and flight from the pews beyond high school.

We invite you to envision with us a renaissance of purpose where math and science are no longer means for analyzing and manipulating the world, but rather for wondering worshipfully at the Logos or divine order throughout it; where literature and history are not objects of study, but rather immersions in Christian culture; where languages launch children not only across the globe but also across the millennia; where poetry, music, drama, and art remind them of their Heavenly home and unsettle them in this one.  In all of these ways, classical education is merely catholic education in the fullest sense of the word; for the universality of the Church extends not only to different cultures, but throughout the whole of reality and all of history.

It is for these reasons and many others that we humbly ask you to establish a diocesan K-12 Catholic classical school in the city of Wichita.  We believe that such a school would greatly aid us in our chief duty as parents, and you in your role as our shepherd, to guide our children to “dwell in the house of the Lord forever” (Psalm 23). 

In Christ our salvation and under the patronage of Mary, Seat of Wisdom,

The Undersigned

Click to Sign

Oscar Tran

This series features the people who’ve been passionate for Classical Education, working towards its proliferation and implementation in the Wichita, Kansas area. These are among the parents and teachers faithfully stewarding this educational patrimony. These are the accounts of their motivation for Catholic Classical Education.

Where formal education was lacking, grace, monasticism, and friendships did much to impress upon Oscar a great admiration for classical education, great books, Latin, poetry, and the fine arts. He had been brought up with what is the predominate, contemporary approach to education; what little may have been reminiscent of classical education he received through Catholic schooling of the 80s and 90s. Yet later in his 20s as he discerned a possible vocation with the now renown Benedictines of Clear Creek Monastery (Abbey), he met a world of monks, discerners, former students of the legendary John Senior and the KU Integrated Humanities Program, and alumni from schools such as the University of Dallas and Thomas Aquinas College. These people showed Oscar what true, beautiful, and good lives looked like. And buoyed by such inspiration and by Providence, he and his wife Alanna have sought out classical education for their own 7 children, 5 of whom already attend Christ the Savior Academy.

The Catholic Classical Vision pt. 4

This series outlines the purpose, structure, curricular content, and communal origins of a Catholic classical education, for the sake of establishing a School dedicated to such an education in the Diocese of Wichita (Kansas). It discusses both the general principles of Catholic classical education as well as some particular points regarding that School. We begin by explaining the purpose and educational vision of the School, then consider the reasons for the order and structure of its curriculum, before discussing each class in the curriculum. Lastly, we describe the community required to achieve the goals of Catholic classical education.

Due to the disorder of his nature and the wounds caused by the Fall, man is born unable to fulfill his purpose.[1] Therefore, just like any other living thing, man must grow and develop so as to acquire certain excellences that allow him to achieve his end.

      The human person stands in need of excellences both infused by grace and acquired by training and moral formation. These excellences are called virtues, whether natural or supernatural, physical, moral or intellectual. Generally speaking, virtues perfect a thing with regards to its purpose, enabling it to carry out that purpose well.[2] For example, a knife is made for the sake of cutting, and so it is given a sharp edge. Sharpness is the excellence or virtue of a knife.[3] Man is made to know, love, and serve God. Therefore, the virtues are simply those excellences in his intellect, will, desires, and body that allow him to know, love, and serve God.

      To cultivate these virtues, the Church has not only the liturgy and the sacraments, but a time-tested tradition of education—Catholic classical education. Catholic classical education seeks to cultivate virtue in the entire person so that one is better able to know, love, and serve God through Christ and His Church. This form of education was discovered and developed by the Greeks, adopted and expanded by the Romans, purified by the Church Fathers, and brought to a certain perfection by the medieval scholastics. It continues in use to this day. It is how many of the saints were educated—saints as varied as St. Patrick, St. Boniface, St. Hildegard of Bingen, St. Thomas Aquinas, St. Anthony of Padua, St. Ignatius of Loyola, St. Vincent de Paul, St. John Henry Newman, and Pope St. John Paul II. Simply put, it is the education of the Church.

      The adjective “Catholic,” then, is not merely an accidental or descriptive feature of classical education, but signifies what is essential to such an education. Since the end in this case is the formation of a young Catholic adult, the means instituted in the curriculum and School community carry forward at each stage a distinctive form and order, even if these are in some respects similar to non-Catholic classical educational programs or other schools’ curricula. As discussed below, the freedom found in such a Catholic education encompasses the tradition of liberal education. For simplicity, and not to the exclusion this liberal aim, this document will use the term “Catholic classical education.”


[1] See St. Thomas, ST, Ia-IIae, q. 109.

[2] St. Thomas, ST, Ia-IIae, q. 55; see also Aristotle, Nicomachean Ethics, II.5–6 and Plato, Republic, Book I, 352d–353e.

[3] This is an older usage of the English word “virtue,” which nowadays typically has a more limited, moralistic sense. Compare “the virtue of an herb,” which more clearly uses the older meaning. The Greeks simply used the word aretê, or “excellence.”