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    <lastmod>2026-05-06</lastmod>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/seven-laws</loc>
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    <lastmod>2026-05-06</lastmod>
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      <image:title>Blog - Do We Still Need “The Seven Laws of Teaching”? - Make it stand out</image:title>
      <image:caption>Like many classics, John Milton Gregory’s The Seven Laws of Teaching is a book which is read because it is assigned. If reading the book were merely an option, few people would make it beyond the first few lines. “Teaching has its natural laws as fixed as the laws of the planets or of growing organisms. It is a process in which definite forces are employed to produce definite results, and these results follow as regularly and certainly as the day follows the sun,” begins Gregory, and by my count, there’s not a single passage in the thirty-thousand words which follow that ever breaks from the imperative, dogmatic, and humorless tone set on the first page. The Seven Laws of Teaching is not a book that is apt to win any converts to the profession, nor to make the teacher on summer break look forward to resuming their work in late August.   At the same time, it’s for this reason the book has some (paradoxical) charm. A good deal of the pedagogical instruction which is popular in our day banks rather heavily on being affirmative, positive, and inspirational. The reader of modern books about pedagogy is supposed to sigh often over the mystery of the universe, the wisdom of children, and the beautiful brokenness of our present condition. Gregory’s book has none of this, though. The Seven Laws is a book about teaching which is written by a man for other men—and not just other men, but men who lived before the advent of the automobile, the airplane, or the popularization of indoor plumbing or electric light. Nonetheless, Gregory’s only real concern is describing the intellectual relationship between teacher and student, which technology has not changed.  What is more, there is no mention of quizzes, tests, grades, parent-teacher conferences, transcripts, or college anywhere in Gregory's book. All of his thoughts about teaching are both unencumbered and uninformed by all the extraneous political and social considerations which weigh heavily on the modern instructor. In this, The Seven Laws of Teaching oscillates easily between purity and naivete. While it wouldn’t be fair to say that Gregory has a narrow view of teaching, nearly everything he says about pedagogy centers on “knowledge.” Almost nothing is said of “wisdom.” As such, he believes that teaching is a science, not an art. It is for this reason that he can lay down “laws” of teaching rather than principles—and yet, Gregory often speaks on principle and some of his most helpful thoughts take the shape of proverbs. Otherwise, though, Gregory believes that teaching is not a supernatural endeavor, but a natural one, and is no less predictable in its inputs or results than the quadratic equation or the Law of Universal Gravitation. In the same way a scientist need not be winsome, witty, humorous, kind, or virtuous to make discoveries or prove theorems, so, too, "No one who thoroughly masters [the seven laws] and uses them need fail as a teacher...”  A good education includes instruction in subjects that can be mastered (knowledge) and subjects that cannot (wisdom). At a certain point, a student will be as proficient in his times tables as is humanly possible, whereas no student masters a book like Paradise Lost. Because his educational interests are confined to subjects that can be mastered, Gregory’s highest aspiration is the self-motivated student. He asserts, “True teaching, then, is not that which GIVES knowledge, but that which stimulates pupils to GAIN it. One might say that he teaches BEST who teaches LEAST.” Claims like these would later solidify into that assertion (or slogan) which was so popular in the first wave of classical education: “We teach students how to think, not what to think.” The teacher is not so much bequeathing a spirit to his student, or the body of a civilization, or a proper hierarchy of loves, but the ability to figure out things for himself. Tools of inquiry which may be employed however the student thinks best. However, the greatest teachers (Elijah, Christ... or even just Steven Spielberg) form pupils who are like themselves in temperament and soul.    Having stated these criticisms and reservations, Gregory’s book is also the distillation of much experience and accordingly has many pearls to offer. The Seven Laws is strongest when Gregory’s comments quickly connect with classroom phenomena common to every teacher. “A review is more than a repetition. A machine may repeat a process, but only an intelligent agent can review it... But the repetitions of a review are not made the same hour. They are spread over days and weeks, and hence a new element is brought into play. The lapse of time changes the point of view...” writes Gregory, and the reason that some of my own review sessions have felt pointless immediately becomes clear. Repetition need not be a carbon copy of the original. A good review requires students to see the same thing, albeit from different angles and in new contexts.   Given his dogmatic mood, Gregory’s strength as a writer isn’t in his ability to explain himself, but his ability to speak in “well-driven nails,” as Solomon once put it. I found myself anxious to get to the “Rules for teachers” section which concluded each chapter because the itemized, axiomatic format worked better for the author than the discursive format. “Repress the desire to tell all you know or think about the lesson or subject,” he says, not really explaining himself, but leaving the reader to (profitably) figure out why. “Do not answer too promptly the questions asked, but restate them, to give them greater force and breadth...” Many teachers do this intuitively, though Gregory’s observation codifies it, and allows the teacher to do with intention what may have only been done before by accident.   The Seven Laws of Teaching is a worthwhile read, though I am dismayed to see it named as “the best book on pedagogy” in numerous five-star reviews on Good Reads. Any evaluation of this book must not only contend with the substance of the arguments, but with the reputation it has obtained in the classical education movement, but only marginally maintains. The first wave of classical Christian education (1980-2000) was almost entirely unconcerned with pedagogy. Rather, new books were replaced with old ones, and new subjects were replaced with old ones; the conviction that all these things must be taught differently was still to come. It was during the first wave that Gregory’s book took root, but this was largely because books about pedagogy weren’t in high demand. One was good enough. But the second wave of classical Christian education (2000-2020) was entirely given over to pedagogy, classroom culture, and rode the popular wave of #liturgy which was then ascendant in American Christianity. During this time, a number of fine books on pedagogy were published, The Seven Laws was no longer the only pedagogy game in town, and John Milton Gregory’s vitality to the movement came into question.   The third wave of classical Christian education began with the pandemic. It was at this point that classical Christian education became self-reflective and began coming to terms with the diversity of political opinions and cultural temperaments that were (somewhat uncomfortably) squashed into the same social phenomenon. Oddly enough, it was just at the point of this realization that classical Christian education opens its doors even wider to accept a deluge of refugees from the public schools that were either shuttered, online only, or else so beclowned with COVID safety protocols as to be useless. The recognition of this political diversity inaugurated the early stages of a bifurcation in the movement which is far for complete. On one side of the divide, we find schools that responded to the recognition of political disagreement in the movement by attempting to recast the movement as apolitical. On the other side, we find schools that doubled down on Aristotle’s assertion that education is “inherently political.” While both sides still share a number of slogans, values, and a common vocabulary, the apolitical side tends to thrive in large schools set in metropolitan cities, and the political side is more common in small, rural schools. Apolitical schools speak of aiming to help students “flourish,” whereas political schools aim to “form” students. The former prefer to speak of “cultural engagement” (or “culture care”) and adopt a less judgmental stance toward secular values, the latter are comfortable with the idea of a “culture war,” and are both more likely to attack secularists and to be attacked by them in return. All this to say, The Seven Laws of Teaching wasn’t written in a mood, or with goals, that is likely to excite adherents of either side. “He teaches best who teaches least” is a non-starter on the political side, and “Teaching has its natural laws as fixed as the laws of the planets or of growing organisms” is a non-starter on the apolitical side.   At this point, The Seven Laws of Teaching is a book whose ongoing presence in faculty development is defended more than it is assumed. The book still has its proponents, I suppose. However, unlike Daniel Coupland’s Tried &amp; True, say, wherein the good parts are generously windfallen all over the ground and may be easily gathered up by the armful, the valuable and worthwhile parts of The Seven Laws of Teaching have to be plucked off the high branches only with much effort. If and when Gregory’s book is finally replaced, classical education will have no great cause for weeping. A hearty salute will be sufficient.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/great-lectures</loc>
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    <lastmod>2026-05-06</lastmod>
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      <image:title>Blog - Great Lectures Aren’t Common, But Neither Are Great Discussions - Make it stand out</image:title>
      <image:caption>There’s a tendency among educators to define lecture as “a boring lecture,” and to define discussion as “an interesting discussion.” In my experience, dull conversations are about as common as dull lectures.   Ever since Alison King popularized the dichotomy between “the sage on the stage” and “the guide on the side” in 1993, the academic community has come to characterize lectures as inert, patriarchal “transmissions” of knowledge, and to characterize discussions as lively, engaging ways to “construct” knowledge.   While King’s article “From Sage on the Stage to Guide on the Side” was published in a journal called College Teaching, her distinction between the two models of the classroom has trickled down into every grade and aspect of education. Today, educators seem loathe to admit that a discussion can be pointless, stupid, or counterproductive. A discussion need not reach any conclusions or create any breakthroughs in order to be “good.” Why?  Because the form of the discussion itself is sacred. It is democratic, egalitarian, and comports with secular ideals of fairness. By comparison, the lecture is hierarchical, tyrannical, and quite literally dictatorial.   Before defending the lecture, though, I should first readily admit that most lectures are, in fact, quite boring. I also happen to believe that most movies are quite boring, as is most pop music, most contemporary fiction, and most cab sauvs from California. That doesn’t mean I think people should quit making movies and writing novels, though. What's more, the fact that most contemporary fiction is dull proves absolutely nothing about contemporary memoirs, just as the general dullness of the lecture proves nothing good about the class discussion.   Nonetheless, those who disparage the form of the lecture typically define their terms in overly convenient ways. In their article, “A philosophical defence for the traditional lecture” in Times Higher Education, Amanda Fulford and Aine Mahon suggest that haters tend to assume the lecture is “a unidirectional mode of transmission – a monologic form of communication in which students are merely passive recipients.” In other words, in a lecture, someone stands at the front of the room and talks at you for forty minutes.   However, the assumption that a lecture necessarily requires passive recipients is wildly inaccurate, as should be obvious to anyone who has ever seen a good lecture delivered to a good audience. Fulford and Mahon contend that a lecture is, “a special form of human encounter where the voice of the lecturer is modulatd specifically for the hearing of the student,” which is a far more accurate depiction of the lectures I’ve seen—even the mediocre ones. A lecture “[initiates] a dialogic relationship between teacher and student” wherein the outcome is no less predictable than a conversation. Further, Fulford and Mahon write: “When lecturing, we do not know (and presumably should not know) how our students will interpret our words. But they do respond. They may do so with excitement, bafflement, hostility or even disinterest. But these are all valid, and active, responses to the address of the lecturer. She invites students to see the world in a particular way, and they may do so, or refuse to, or suspend judgement.”  Such a description of the lecture is far closer to what the average classical educator is doing on a day-by-day basis than is the “unidrectional mode of transmission” detractors commonly cite. As I have written in other articles, most lectures delivered by classical educators are far closer to standup comedy routines than speeches.   The comedian gauges the audience by observing slight alterations in human faces. He must clock the mood of the audience, measure the volume of responses to certain stories, wager how far the audience is willing to go on dicey subjects, and determine if they are clued in to subtle cues which set up jokes later in the set. So, too, a good teacher is a student of human faces. The good teacher must learn the art of interpreting a darting glance, a vacant stare, fidgeting fingers and all the thousands of ways in which guilt, shame, hope, and intrigue are microscopically communicated through nearly invisible changes in the mouth and eyes. Like the comedian, the teacher must be able to measure and remeasure the mood of a room on a minute-by-minute basis. He must know when he is losing the class, and what kinds of gestures are apt to win them back. So much of what “the lecturer” says and does is determined by a kind of physiognomic dialogue that is subtly determined on the fly. It’s hardly one-sided. In most class lectures, the audience does a decent amount of talking.   All this to say, the average lecturer holds himself to a higher standard than the average discussion leader. The lecturer knows he can flounder and tank. Given our widespread belief in the inherent goodness of conversation (of “people just sitting down to talk,” said in a warm, affirming tone) the standards are much lower for discussion leaders. Administrators doing classroom observations will blithely, uncritically suggest teachers “have more discussion,” regardless of how effective a rhetorician the teacher is. Were the average administrator present to hear Martin Luther King, Jr. deliver his “I Have A Dream” speech to a class of sophomore civics students, it’s easy to imagine King being told to “ask more questions in the future.” It’s both comic and tragic to think of King’s speech being erased from history and replaced with the man asking, “So, what are some dreams you have?” and then sitting through a long and tedious litany of students talking about “becoming a video game designer for Christ” or “just, like, travel.”   I know, I know. “What are some dreams you have?” isn’t exactly what the flipped-classroom, active learning, “guide on the side” apologists have in mind, but it gets the students talking, so that’s good, right? I’m being facetious, but I’m also in earnest. Very little is said among classical educators about what constitutes “a pointless discussion.” We might, when pressed, admit that a discussion can be pointless, but it’s more a hypothetical concession than an actual concern. Instructions for leading “a good discussion” abound, but criteria for judging whether a twenty-minute discussion (about whether Frankenstein’s monster has a soul, say) was worthwhile are non-existent. On the other hand, lectures are pointless if they’re boring, most students are easily bored, and therefore it’s fair to assume most lectures are pointless.   A great discussion can be exhilarating and enlightening, but a great lecture (or a great speech) is capable of accomplishing something beyond the reach of a discussion: a great lecture can be transfixing. A great lecture can lead to the same kind of absorbed self-forgetfulness that a great story can offer. What is more, a great speech can be obeyed. For all the good discussions can accomplish, they don’t create duty — not unless the participants vote in the end. Once more, my point here isn’t that lectures are good and discussion is bad. Rather, I believe classical educators have been giving class discussions a free pass to suck for far too long, all the while unfairly condemning lectures. I would also suggest that much of the affection for discussion that we find in classical schools is far more zeitgeisty and fashionable than we want to believe. In reading Alison King’s landmark, “From Sage on the Stage to Guide on the Side,” I was regularly impressed by just how many of her ideas have been carbon-copied into “classical pedagogy” presentations by visiting consultants and conference speakers.   Writing in 1993, King suggests the “guide on the side” model of active learning will be necessary “for the twenty-first century” because a time is coming when “individuals will be expected to think for themselves, pose and solve complex problems, and generally produce knowledge rather than reproduce it.” Given the rise of AI, and all the hapless apologists for AI working within academia, it’s hard to imagine any prediction about the future of learning being more wrong—and it’s hard to avoid the fact that we’ve been travelling on flipped classrooms all the way here.</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/seven-theses</loc>
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    <lastmod>2026-01-15</lastmod>
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      <image:title>Blog - Learning Should Be Undertaken “For Its Own Sake,” But Get Real - Make it stand out</image:title>
      <image:caption>It’s fine.</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/not-wonder</loc>
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    <lastmod>2026-01-14</lastmod>
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      <image:title>Blog - Not Another Think Piece About Cultivating Wonder - Make it stand out</image:title>
      <image:caption>Don’t let this happen to your child.</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/student-teaching</loc>
    <changefreq>monthly</changefreq>
    <priority>0.5</priority>
    <lastmod>2025-05-29</lastmod>
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      <image:title>Blog - Before You Take A Student Teaching Position Next Year, Ask Yourself This - Make it stand out</image:title>
      <image:caption>Slow down.</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/lame-peace</loc>
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    <priority>0.5</priority>
    <lastmod>2025-04-14</lastmod>
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      <image:title>Blog - How To Choose Another Lame Theme For The Coming School Year - Make it stand out</image:title>
      <image:caption>Another lame theme for the school year.</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/good-teacher</loc>
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    <lastmod>2025-03-21</lastmod>
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      <image:title>Blog - The Perpetual Martyrdom of the Classical Educator - Make it stand out</image:title>
      <image:caption>Saint Cassian of Imola, the 4th century teacher who was slaughtered by his students, who stabbed him to death with their styli.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/ai-admin-use</loc>
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    <priority>0.5</priority>
    <lastmod>2025-03-12</lastmod>
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      <image:title>Blog - If Students Can’t Use AI To Do Their Homework, Can Admin Do It? - Make it stand out</image:title>
      <image:caption>Is using AI to do your homework a privilege of adulthood, sort of like drinking and smoking?</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/good-work</loc>
    <changefreq>monthly</changefreq>
    <priority>0.5</priority>
    <lastmod>2025-03-06</lastmod>
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      <image:title>Blog - Do Students Who Work Hard Deserve Good Grades? - Make it stand out</image:title>
      <image:caption>Hard work normally leads to good grades, but not necessarily.</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/reclaiming-wonder-from-the-influencers</loc>
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    <lastmod>2025-02-13</lastmod>
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      <image:title>Blog - Mass-Produced, Influencer-Approved, User-Friendly, Cost-Effective, Prepackaged Wonder - Make it stand out</image:title>
      <image:caption>The person in this photograph is not experiencing wonder.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/rhetoric-class</loc>
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    <lastmod>2025-02-28</lastmod>
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      <image:title>Blog - Running A Very Productive Rhetoric Class - Make it stand out</image:title>
      <image:caption>We use images like this to represent “rhetoric class,” even though there’s very little of this—public speaking, I mean—going on in rhetoric classes.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/writing-projects</loc>
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    <priority>0.5</priority>
    <lastmod>2025-01-30</lastmod>
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      <image:title>Blog - How Big Writing Assignments Fall Apart - Make it stand out</image:title>
      <image:caption>Whatever it is, the way you tell your story online can make all the difference.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/servanthood</loc>
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    <lastmod>2025-01-10</lastmod>
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      <image:title>Blog - Talking with Your Students About Servanthood - Make it stand out</image:title>
      <image:caption>How to talk with students about a cliche topic like servanthood.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/immanent</loc>
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    <lastmod>2024-12-13</lastmod>
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      <image:title>Blog - The Good Teacher is an Ambassador from the Transcendent World - Make it stand out</image:title>
      <image:caption>Students who spend their lives in the pressing, distracting excitement of the immanent world often find transcendence dull, confusing, and even false. But if you’ve only ever known fakes, reality will be disorienting. Here’s how to talk students through those first feelings of unease with the divine.</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/good-teaching</loc>
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    <lastmod>2024-12-04</lastmod>
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      <image:title>Blog - Three Somewhat Objective Standards of Good Teaching - Make it stand out</image:title>
      <image:caption>Photo by Jon Tyson on Unsplash</image:caption>
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  <url>
    <loc>https://www.theclassicalteachinginstitute.org/blog/20</loc>
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    <lastmod>2024-10-10</lastmod>
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      <image:title>Blog - On Beginning My Twentieth Year Teaching - Make it stand out</image:title>
      <image:caption>Image by Matthew Ball via Unsplash</image:caption>
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    <loc>https://www.theclassicalteachinginstitute.org/blog/ai-use-ynazf</loc>
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    <lastmod>2024-09-16</lastmod>
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