(This is excerpted from my school's study of our English curriculum in 2009-2010.)
As we consider literature for study by our students, we are immediately confronted by questions about our criteria for selecting that literature. What literature is appropriate for children to read? What should be our grounds for approving or disapproving particular works of literature? This is a significant issue of discussion in both Christian and non-Christian educational circles. In non-Christian schools in recent years, there have been objections raised to the use of Tom Sawyer due to its inclusion of the “N-word.” Parents and educators have also objected to works which have distinctly Christian themes, works which have distinctly non-Christian themes (such as witchcraft or pagan religious practices), works which present viewpoint sympathetic to the old Confederacy, and many other “litmus tests.”
Literature in Christian schools also becomes a battleground. Some works are avoided due to the inclusion of profanity (including some of the science fiction writings of C. S. Lewis). Others are banned due to the discussion of illicit sexual relations (such as The Scarlet Letter). At other times, literature which vividly portrays violence is shunned.
As we engage in the study of literature, we must develop criteria for selecting literature for our students. The classic passage of Scripture which is applied here (and which we will discuss more later) is Philippians 4:8: “Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (NIV). We want our students to read and study literature which will fit these criteria, and which will enable them to become more like Christ. That means we must be judicious and selective in our choices of literature.
There are several important issues which apply here. First, we must consider the age and maturity of the students. Things which are appropriate for older students may not be appropriate for younger ones. This is not simply based on common sense; Scripture itself teaches the validity of this thinking as Paul contrasts those things which were appropriate for the Church in its infancy with those things which apply to the Church in its maturity (Gal. 3:23ff.). Therefore we may allow or assign literature selections to our high school students which we would not allow for middle school or elementary students. Within the high school, the seniors might study things which we would deem inappropriate for freshmen.
Second, we believe we have a responsibility to prepare our students adequately for what they will face in college. Therefore, we cannot simply ignore or gloss over non-Christian perspectives in literature, any more than we ignore non-Christian worldviews in the high school Bible class. Our students must be able to give a defense to anyone who asks them a reason for the hope that is in them (1 Peter 3:15), and, to do so, they must have studied the various non-Christian types of thinking they are going to encounter in college. When they go to college, our students are going to be expected to be familiar with standard works in literature. We cannot avoid studying Lord of the Flies or The Scarlet Letter, simply because we disagree with their viewpoints. Colleges expect that entering students will be familiar with the general corpus of literature, and we would be doing our students a disservice if we did not provide this preparation, within a thoroughly Christian context of analysis.
Third, there are going to be works we study which are “darker,” and are not as “uplifting” as others. This is not a disqualification of a work, however. Consider the Book of Judges. It is certainly a depressing book – it ends with the nation of Israel in utter chaos, falling into grievous sins. Why do we still read it? Because it is seen in the context of the entire Bible. Similarly, we can have our students read books which are more “depressing” in themselves than others, because we can look at them in the context of the Christian worldview, and see that the reality of sin (which may be in the forefront in one work) is offset by the reality of grace (which may be in the forefront in another book).
This relates, fourth, to the concept of “edification.” In contemporary Christian culture, the word “edifying” is often used synonymously with “cheerful” or “positive feelings.” We often hear people leave a church service and comment that the rousing choir anthem was “edifying,” while they might not say the same thing about a quiet, meditative choral work. If something makes a person feel good and uplifted, that person says he has been “edified.” However, this is not what Scripture means by “edification.” The word literally means “built up” (related to the word “edifice,” referring to a building). When one is “edified,” he is strengthened, built up, equipped for what God wants him to do. A sermon which causes one to mourn over and repent of his sins is just as “edifying” as is a sermon which enables him to see the glory of God in Christ. The first sermon might not make the hearer feel good, but it certainly can strengthen and build up the hearer in the faith.
As we apply this to literature, we must follow the example of Scripture itself. It certainly includes poetry which is characterized by praise and joy (for example, Psalm 150). But it also includes poetry which is characterized by despair and lament (for example, Psalm 137). There are stories of great victory, such as David’s victory over Goliath. But there are also stories of great defeat, such as David’s flight from Jerusalem due to his son’s attempt to usurp the throne. While not all of Scripture causes the reader to have positive, uplifting, joyous thoughts, we must insist that all of Scripture is good for edification of the believer (2 Tim. 3:16-17). The same can be said about the extra-Biblical literature our students read – some of it will be of a positive nature, but other works might be more negative in tone. That, in itself, does not make one selection “better” for Christians than the other.
Fifth, what about books with profanity or illicit sexual content? Again, we need to keep in mind the example of the Bible itself. It contains language which (in the original languages) was considered vulgar and profane. For example, as Paul looks back on his pre-Christian life in Philippians 3, he says that all his efforts to please God are counted as “rubbish” (Phil. 3:8, NIV). However, in the Greek, the word translated “rubbish” actually has the force of a four-letter obscenity. Paul is, in essence, saying, “I despise my former life of trying to earn merit with God. I despise it so much, it’s worth no more to me than a pile of s - - t.” Does that mean Christians are free to use that word freely? Of course not; Paul himself used it only this one time in all of his writings. But it means that there may be occasions when strong language, even obscene or profane language, would be appropriate. What about blasphemy – taking the Lord’s name in vain? The Bible itself contains such blasphemies – note the record of the Assyrian Rabshakeh’s blasphemies in 2 Kings 18. If that is the case, then literature which uses such language should not be automatically excluded from consideration. Other considerations should come into play as well. We realize the caution we must exercise here. As stated above, much depends on the maturity of the students and on the teaching context. Things which we might assign for seniors might be inappropriate for freshmen. Seniors may be able to responsibly discuss some sexual content in a book, while freshmen may only be titillated by it. Things which are read in a classroom setting (during the school year) may be inappropriate for independent reading (for summer reading, for example). In the classroom, the teacher can deal with specific objectionable content, whereas the summer reading does not offer that opportunity. The point here is that we should not simply rely on word counts (“this book contains x number of profanities, y number of blasphemies, and z number of sexual innuendoes”). Instead, we need to consider many other issues when deciding whether to approve or disapprove a particular work of literature.
Typically, schools receive the most objection from parents regarding issues of profanity and sexual content from literature, while there are no objections regarding worldviews or other broad themes which reflect non-Christian thought. We don’t believe that a student is harmed more (or less) by reading a profanity than he is by reading a book espousing an unbiblical worldview. In fact, the profanity may be easier for students to handle. Our students know that, when a character says “G— D— you,” that is not Christian speech. But how many students are going to recognize that the sentimentalist view of Christmas in Dickens’ Christmas Carol is unbiblical? Yet it is the former problem on which parents will focus. We believe it is because issues of profanity and sex are easier to spot, whereas worldview analysis takes some time and effort. A parent doesn’t even have to read a book to find profanity – just flip through some pages, or rely on some supposedly Christian reviewer who will point out the “objectionable” elements.
A proper understanding of two passages of Scripture may provide a helpful perspective on this issue. First is the Philippians 4:8 passage: “Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (NIV). The way this verse is usually applied to literature (or to movies or music) is like this: “If I read something which is not true, which is not noble, which is not praiseworthy, then I am violating this verse. I, and my children, should only read (watch, listen to) things which are in line with these guidelines.” However, consider the one verb in that verse: think about such things. The verb in the Greek does not mean “to think about” as in “let something enter your mind.” Rather, it has the force of meditation, of contemplation, of serious consideration. Paul is saying that Christians are to focus their minds, to concentrate, to seriously consider those things which are true, noble, etc. Just because a sinful word comes into my ears, I have not violated this verse. The sin comes when I meditate on and seriously contemplate that sin.
Another passage of Scripture can shed more light on this view. In Matthew 15:17-20, Jesus says, "Don't you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of the mouth come from the heart, and these make a man 'unclean.' For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. These are what make a man 'unclean'; but eating with unwashed hands does not make him 'unclean'" (NIV). Jesus here is dealing with the Jewish food laws, but the same thing can be applied to literature. People are not defiled (made unholy) by what goes in their eye-gate or their ear-gate. The sin is in what comes out of the person – what does that person do with the things he reads or hears? Does his sinful flesh use that as a tool for sin? Or is he, in the power of the Holy Spirit, enabled to live a more Christ-like life? What is the result in the reader’s life?
We can put these two concepts together in this way: one student can read C. S. Lewis’ Out of the Silent Planet, including the parts where Weston (the “villain”) utters profanities, and can see the struggle between good and evil. He has not “meditated” on the profanities, and they are not coming out of him through his own speech. However, another student can read the same book and can be titillated by the few profanities; in a teenage-boy manner, he might volunteer to read those excerpts aloud in class, just for the thrill of speaking profanities. That student has committed sin. Note, however, that it is not the book which caused him to sin – it was the student’s own sinful nature which took advantage of the book. In fact, Paul says that our sinful flesh can even twist the Law of God and use it to promote sin (Rom. 7:13). The Law (or the literature) is not sin – it is one’s own sinful flesh which brings forth sin.
Please note: this is not to say that all students, of all ages and in all circumstances, should be allowed to read all types of literature including profanities, etc. As we apply this in a school setting, we must keep in mind the other factors mentioned above (the maturity of the students, etc.). The point here is to say that a book which includes profanities, violence, sexual situations, blasphemies, or non-Christian worldviews should not be automatically eliminated on that basis alone. There are many other factors to consider.
As we consider literature for study by our students, we are immediately confronted by questions about our criteria for selecting that literature. What literature is appropriate for children to read? What should be our grounds for approving or disapproving particular works of literature? This is a significant issue of discussion in both Christian and non-Christian educational circles. In non-Christian schools in recent years, there have been objections raised to the use of Tom Sawyer due to its inclusion of the “N-word.” Parents and educators have also objected to works which have distinctly Christian themes, works which have distinctly non-Christian themes (such as witchcraft or pagan religious practices), works which present viewpoint sympathetic to the old Confederacy, and many other “litmus tests.”
Literature in Christian schools also becomes a battleground. Some works are avoided due to the inclusion of profanity (including some of the science fiction writings of C. S. Lewis). Others are banned due to the discussion of illicit sexual relations (such as The Scarlet Letter). At other times, literature which vividly portrays violence is shunned.
As we engage in the study of literature, we must develop criteria for selecting literature for our students. The classic passage of Scripture which is applied here (and which we will discuss more later) is Philippians 4:8: “Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (NIV). We want our students to read and study literature which will fit these criteria, and which will enable them to become more like Christ. That means we must be judicious and selective in our choices of literature.
There are several important issues which apply here. First, we must consider the age and maturity of the students. Things which are appropriate for older students may not be appropriate for younger ones. This is not simply based on common sense; Scripture itself teaches the validity of this thinking as Paul contrasts those things which were appropriate for the Church in its infancy with those things which apply to the Church in its maturity (Gal. 3:23ff.). Therefore we may allow or assign literature selections to our high school students which we would not allow for middle school or elementary students. Within the high school, the seniors might study things which we would deem inappropriate for freshmen.
Second, we believe we have a responsibility to prepare our students adequately for what they will face in college. Therefore, we cannot simply ignore or gloss over non-Christian perspectives in literature, any more than we ignore non-Christian worldviews in the high school Bible class. Our students must be able to give a defense to anyone who asks them a reason for the hope that is in them (1 Peter 3:15), and, to do so, they must have studied the various non-Christian types of thinking they are going to encounter in college. When they go to college, our students are going to be expected to be familiar with standard works in literature. We cannot avoid studying Lord of the Flies or The Scarlet Letter, simply because we disagree with their viewpoints. Colleges expect that entering students will be familiar with the general corpus of literature, and we would be doing our students a disservice if we did not provide this preparation, within a thoroughly Christian context of analysis.
Third, there are going to be works we study which are “darker,” and are not as “uplifting” as others. This is not a disqualification of a work, however. Consider the Book of Judges. It is certainly a depressing book – it ends with the nation of Israel in utter chaos, falling into grievous sins. Why do we still read it? Because it is seen in the context of the entire Bible. Similarly, we can have our students read books which are more “depressing” in themselves than others, because we can look at them in the context of the Christian worldview, and see that the reality of sin (which may be in the forefront in one work) is offset by the reality of grace (which may be in the forefront in another book).
This relates, fourth, to the concept of “edification.” In contemporary Christian culture, the word “edifying” is often used synonymously with “cheerful” or “positive feelings.” We often hear people leave a church service and comment that the rousing choir anthem was “edifying,” while they might not say the same thing about a quiet, meditative choral work. If something makes a person feel good and uplifted, that person says he has been “edified.” However, this is not what Scripture means by “edification.” The word literally means “built up” (related to the word “edifice,” referring to a building). When one is “edified,” he is strengthened, built up, equipped for what God wants him to do. A sermon which causes one to mourn over and repent of his sins is just as “edifying” as is a sermon which enables him to see the glory of God in Christ. The first sermon might not make the hearer feel good, but it certainly can strengthen and build up the hearer in the faith.
As we apply this to literature, we must follow the example of Scripture itself. It certainly includes poetry which is characterized by praise and joy (for example, Psalm 150). But it also includes poetry which is characterized by despair and lament (for example, Psalm 137). There are stories of great victory, such as David’s victory over Goliath. But there are also stories of great defeat, such as David’s flight from Jerusalem due to his son’s attempt to usurp the throne. While not all of Scripture causes the reader to have positive, uplifting, joyous thoughts, we must insist that all of Scripture is good for edification of the believer (2 Tim. 3:16-17). The same can be said about the extra-Biblical literature our students read – some of it will be of a positive nature, but other works might be more negative in tone. That, in itself, does not make one selection “better” for Christians than the other.
Fifth, what about books with profanity or illicit sexual content? Again, we need to keep in mind the example of the Bible itself. It contains language which (in the original languages) was considered vulgar and profane. For example, as Paul looks back on his pre-Christian life in Philippians 3, he says that all his efforts to please God are counted as “rubbish” (Phil. 3:8, NIV). However, in the Greek, the word translated “rubbish” actually has the force of a four-letter obscenity. Paul is, in essence, saying, “I despise my former life of trying to earn merit with God. I despise it so much, it’s worth no more to me than a pile of s - - t.” Does that mean Christians are free to use that word freely? Of course not; Paul himself used it only this one time in all of his writings. But it means that there may be occasions when strong language, even obscene or profane language, would be appropriate. What about blasphemy – taking the Lord’s name in vain? The Bible itself contains such blasphemies – note the record of the Assyrian Rabshakeh’s blasphemies in 2 Kings 18. If that is the case, then literature which uses such language should not be automatically excluded from consideration. Other considerations should come into play as well. We realize the caution we must exercise here. As stated above, much depends on the maturity of the students and on the teaching context. Things which we might assign for seniors might be inappropriate for freshmen. Seniors may be able to responsibly discuss some sexual content in a book, while freshmen may only be titillated by it. Things which are read in a classroom setting (during the school year) may be inappropriate for independent reading (for summer reading, for example). In the classroom, the teacher can deal with specific objectionable content, whereas the summer reading does not offer that opportunity. The point here is that we should not simply rely on word counts (“this book contains x number of profanities, y number of blasphemies, and z number of sexual innuendoes”). Instead, we need to consider many other issues when deciding whether to approve or disapprove a particular work of literature.
Typically, schools receive the most objection from parents regarding issues of profanity and sexual content from literature, while there are no objections regarding worldviews or other broad themes which reflect non-Christian thought. We don’t believe that a student is harmed more (or less) by reading a profanity than he is by reading a book espousing an unbiblical worldview. In fact, the profanity may be easier for students to handle. Our students know that, when a character says “G— D— you,” that is not Christian speech. But how many students are going to recognize that the sentimentalist view of Christmas in Dickens’ Christmas Carol is unbiblical? Yet it is the former problem on which parents will focus. We believe it is because issues of profanity and sex are easier to spot, whereas worldview analysis takes some time and effort. A parent doesn’t even have to read a book to find profanity – just flip through some pages, or rely on some supposedly Christian reviewer who will point out the “objectionable” elements.
A proper understanding of two passages of Scripture may provide a helpful perspective on this issue. First is the Philippians 4:8 passage: “Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things” (NIV). The way this verse is usually applied to literature (or to movies or music) is like this: “If I read something which is not true, which is not noble, which is not praiseworthy, then I am violating this verse. I, and my children, should only read (watch, listen to) things which are in line with these guidelines.” However, consider the one verb in that verse: think about such things. The verb in the Greek does not mean “to think about” as in “let something enter your mind.” Rather, it has the force of meditation, of contemplation, of serious consideration. Paul is saying that Christians are to focus their minds, to concentrate, to seriously consider those things which are true, noble, etc. Just because a sinful word comes into my ears, I have not violated this verse. The sin comes when I meditate on and seriously contemplate that sin.
Another passage of Scripture can shed more light on this view. In Matthew 15:17-20, Jesus says, "Don't you see that whatever enters the mouth goes into the stomach and then out of the body? But the things that come out of the mouth come from the heart, and these make a man 'unclean.' For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. These are what make a man 'unclean'; but eating with unwashed hands does not make him 'unclean'" (NIV). Jesus here is dealing with the Jewish food laws, but the same thing can be applied to literature. People are not defiled (made unholy) by what goes in their eye-gate or their ear-gate. The sin is in what comes out of the person – what does that person do with the things he reads or hears? Does his sinful flesh use that as a tool for sin? Or is he, in the power of the Holy Spirit, enabled to live a more Christ-like life? What is the result in the reader’s life?
We can put these two concepts together in this way: one student can read C. S. Lewis’ Out of the Silent Planet, including the parts where Weston (the “villain”) utters profanities, and can see the struggle between good and evil. He has not “meditated” on the profanities, and they are not coming out of him through his own speech. However, another student can read the same book and can be titillated by the few profanities; in a teenage-boy manner, he might volunteer to read those excerpts aloud in class, just for the thrill of speaking profanities. That student has committed sin. Note, however, that it is not the book which caused him to sin – it was the student’s own sinful nature which took advantage of the book. In fact, Paul says that our sinful flesh can even twist the Law of God and use it to promote sin (Rom. 7:13). The Law (or the literature) is not sin – it is one’s own sinful flesh which brings forth sin.
Please note: this is not to say that all students, of all ages and in all circumstances, should be allowed to read all types of literature including profanities, etc. As we apply this in a school setting, we must keep in mind the other factors mentioned above (the maturity of the students, etc.). The point here is to say that a book which includes profanities, violence, sexual situations, blasphemies, or non-Christian worldviews should not be automatically eliminated on that basis alone. There are many other factors to consider.