A New Kind of College Prep
Clapham School announces the opening of Class Nine for the 2012-13 school year. Applications are now being accepted for spaces in a high school program which is unavailable anywhere else in the surrounding area.
Does your student desire real learning that challenges the mind? Is she tired of a high school experience that involves churning out work, passing the test, and checking off the task list to get into college? Does your student want to flourish in high school and therefore know how to get the best out of college? Does he want the time to think and ponder with teachers who care about God’s truth?
Clapham Upper School is the place for you!
Distinctives include:
- Integrated humanities seminar featuring authors like Homer, Herodotus, Plato, and St. Luke
- Discussion-based learning in all disciplines through Socratic dialogue
- Dual credit/AP level courses for upper classmen
- Four years of math and science to graduate
- Strong critical thinking and writing skills emphasized
- Advanced Latin study and modern language required
- Single-sex advisory time
- Monthly seminars on career and educational topics
- Emphasis on Pastoral Care
- Physical Education as required participation on sports teams
- Music and art as core courses
- Senior year thesis and defense
- Counseling for college and gap year opportunities
Our instructors are a purposeful combination of scholar-mentor, providing inspiration in the classroom and out by shepherding toward habits of service, responsibility, initiative and independence. Our teachers call students up to a high level of scholarship, but primarily seek to instill a love for God, his Word, and an eagerness to serve Christ by cultivating his goodness, truth and beauty in the world.
****Does your homeschool student want a “taste” of Clapham? Please inquire about sports and fine arts opportunities at 630.547.5125.****
By Susan Carrion, Director of Instruction
 Recently I was directed to take note of the faculty page of the website of another school similar to Clapham. While introducing a school’s teachers and staff is not a rarity in our marketable world, the content of this website was interesting. At the end of the list of teachers’ names for specific grades was the following: “As a Great Books school, our teachers include the authors we read. Our mentors in the past have included: Aesop, Confucius, Plutarch, Marco Polo, Charles Dickens, Louisa May Alcott, William Shakespeare,” and so on. I’ve been pondering this inclusion for some time now, and my mental wanderings have led me to a few places which might be of importance to us in the educational world, which, we are all aware, goes well beyond the confines of the classroom.
At Clapham we also include books as part of our “faculty.” Our pedagogy puts the “text on top,” and relationships are built with the authors and his or her ideas, values, and teachings. We work diligently to glean from our chosen authors and poets characteristics of valor, kindness, courage, honesty, service, loyalty, etc., and to incorporate them into classroom discussions which are designed to settle into the fabric of who our students are and who they are becoming; who your children are and who they are becoming. In fact, Clapham’s pedagological mentor, Charlotte Mason, describes instruction by books this way in her volume Ourselves:
But how is the conscience to become instructed? Life brings us many lessons––when we see others do well, conscience approves and learns; when others do ill, conscience condemns. But we want a wider range of knowledge than the life about us affords, and books are our best teachers.
Literature, history, biographies, poetry, essays, drama, novels, autobiographies, the Bible, Plutarch, fairy tales, and others are all part of the heritage of material suited to the “instructing of conscience” and for building positive character into our students. It is from sources such as these we at Clapham draw. However, as students are challenged at school by being exposed to the good, true, and beautiful, we might consider as well other avenues which shape their lives: those of friends, family, media, technology, nutrition, physical exercise, experiences with nature, and cultural influences. What types of contributions are teachers from these avenues making into the fabric of our students, your children? Do we take the time and make the effort to examine this part of our children’s education, and deliberately make needed changes?
It is easy to dismiss certain aspects of our lives as non-threatening or innocent. Sometimes we feel we have no control over what goes on around us. Addressing some of these issues is difficult, and often counter-cultural, putting us into a minority which is not always comfortable. However, we are called to be different; to make an impact in our society which will change it for the better. What better place to begin than in our families and among our closest acquaintances? This generation of students and children can be instrumental in that change if we are diligent to do our jobs conscientiously and consistently.
These are not new thoughts, but the principles of vigilance we must maintain as educators and parents never become out-dated. The “teachers” to whom our children are exposed before and after school hours must be chosen and monitored carefully, thoughtfully, and responsibly. Think through your child’s day. The work done at Clapham is intentional and measured toward academic, social, and spiritual maturation in our students. The work done beyond the walls of school is equally as important, and must be just as intentional. Only with this united effort will we as a school, and you as parents and interested friends, be able to realize the common vision we have toward the growth of our students into young men and women of Godly character and purposeful lives.
Dear Clapham Parents,
It is a privilege to serve your children this year as chaplain at Clapham. Please allow me to take this moment to introduce the subject of our chapel series in order for you to have the advantage of thoughtfully interacting with your children around their lessons from week to week.
Our series, titled “Christian Thought through the Centuries,” will explore insights that have emerged from the first century Church to the present. Each lesson will evaluate a new person or movement, with special attention on one’s view of Christ and his kingdom. The following paragraphs provide a couple of reasons why such a study is valuable.
The fifth commandment exhorts God’s people to “honor your father and mother.” It’s an imperative that applies to children and adults. Furthermore, in addition to guiding family relations, the commandment speaks to the way we view our theological forebears—men and women of God who have gone before us, the ones whom the Apostle Paul encourages us to imitate. And in the case of those who have been bad theological parents—loose cannons, unreliable teachers, even heretics—there are still valuable lessons for us to learn.
We must read about the past to acquire a proper perspective on the present. As historical theologian, Tony Lane, reminds us, “People without a grasp of history are like a person without a memory.” Such people are detached and impoverished, confused about where they are going because they don’t know from whence they have come. Reflection on Christian thought orients us in history, which is a critical step in gaining perspective on life.
The second reason why we should consider Christian history is to escape from our present. Every generation faces the same challenge of seeing above and beyond obstacles and into blind spots, and we are no different. Our assumptions and contextually conditioned biases lead us to overlook important pieces of truth. Reflection on Christian history is tantamount to cleaning the window with a generous amount of Windex—it removes the smudges and blurriness which inevitably hinder our vision, allowing us to recognize gospel opportunities.
At this point you’re thinking, “Goodness, is he really going to talk that way to our kids?” Don’t worry. The fun part for me will be to take substantive ideas and make them clear to our children, to be simple without being simplistic. In this regard, I covet your prayers.
Finally, I invite you to visit my blog where you will find these and other such topics treated (www.chriscastaldo.com). I post several times a week on topics related to gospel ministry.
For Christ and His Kingdom,
Chris Castaldo
By Doug Reynolds, Head of School
This week we commenced our sixth year at Clapham School. We give great thanks to God for sustaining us thus far. This year he has given us a number of milestones to celebrate: it’s our first year as a PreK through Class Eight school, one hundred students are enrolled, and we welcomed thirty-two new students (our largest group ever)!
These are wonderful things to celebrate as we begin a new year, but they are not the reason we are here at Clapham. We are here, as our vision states, to help grow our students into mature men and women who are serving Christ throughout the world. As I have read and contemplated this throughout the summer, I have been reminded of the centrality of beauty to accomplishing this vision.
 As a classical school, we study beautiful works ranging from literature to music to art! These works have stood the test of time, over many centuries, and we ask our students to engage and learn from them all day long. We diligently listen, gaze, retell, discuss, and consider beautiful things in many different aspects of our curriculum. Beauty is really central to our curriculum here.
But how does it fit with our vision?
As a Christian school, we see all this beauty as pointing back to God, who is the creator and sustainer of all things. He is the source of beauty and his creation is a reflection of his character. Beautiful things, then, become a means of knowing God more, and knowing God more helps us serve him more fully.
However, a deep appreciation of beauty, which in turn can embolden service, does not always come easily. In fact, many beautiful things take hard work and attention to understand and love. This is where our third aspect of the school comes in: joyful discovery. At Clapham, we believe that struggle and delight go hand and hand, and through the rigor of the exploration of beauty our students can begin to “taste and see that the Lord is good” (Psalm 34:8, ESV). We offer our students the opportunity to push themselves to love higher things; things which more purely reflect God’s goodness in the world.
The study of beauty also means our students have an opportunity to grow in peace, and heartfelt service is rooted in this concept. I’m reminded of the passage from scripture wherein Jesus uses two examples of beauty from his creation:
Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. (Matthew 6:26-29, ESV)
The birds and the lilies, both examples of beauty from creation, act as reminders of how valuable we are to God. When we gaze on the created order, we are to remember our own value as creatures made in his image and redeemed by his grace. This realization brings with it peace. In fact, Jesus, in the same passage, reminds his followers to not be anxious four different times. Beauty, then, acts as a kind of antidote to the anxiety that can so easily ensnare us in this world.
Peace and joy are gifts from God which he provides as we contemplate and know him better through beauty, and also know ourselves better by understanding how deeply he cares and provides for each one of us – far more than the birds of the air and the lilies of the field. What more could we want for our children than for them to know more deeply how valuable they are to God? We pray this for every new and returning student at our school for this coming school year, and look forward to the beauty ahead.
By Mike Barnett, Physical Education Teacher
A significant amount of my free time is devoted to training for what some call the silent sports: distance running, cross-country skiing, and cycling. Competition in these sports takes hours of focused endurance work. As a teenaged athlete and later as a young adult, I often saw the training time simply as a means to achieve the fastest time possible on race day. After completing the Twin Cities Marathon in 2007 my purpose for training for these sports changed. I had trained hard for this marathon; I was running fast intervals twice a week and doing long runs on the weekends. Unfortunately, the marathon fell on a day where temperatures started at 90 degrees and went up from there. By the half-way point, I was several minutes off my goal pace and by the end of the 26.2 mile course, I was nearly an hour behind where I had hoped to finish. Although I did finish, which is always goal number one, I was left with an uneasy feeling as I crossed the finish line. Was it worth spending so many training hours when the result did not match the effort I had put in? My race result raised a healthy tension for me as I had to consider the value of all the hours spent training for a race that, in my mind, had ended in a complete disaster.
I recently read a section of Charlotte Mason’s writing where she considers the value of physical conditioning in school education. Mason observed that in her day “this physical cult suffers from the want of unity and sanctity of purpose which nullifies to a considerable extent most of our educational efforts.” As I reflected on my first marathon training experience, I realized that my purpose in training was solely to achieve a certain time. Anything less was failure. When I finished far behind my all-important goal many of the training miles suddenly lost their meaning. From reading Mason’s thoughts on physical conditioning, I realized that each inch of ground covered then and now has a sanctified purpose. The purpose, to borrow Mason’s words once again, is to be “available from crown to toe, for whatever behest ‘the gods’ may lay upon us.” As adults, whether parents or teachers, we must model this sentiment to children both in sport and life in order for them to develop a right relationship with physical conditioning. Mason believes that cultivating persons who are at the ready relies on two ideas: cultivating a sense of stewardship over the bodies given to us by God and developing what she calls the heroic impulse.
Stewardship requires a change in perspective. As Mason writes “ye are not your own; the divine author of your being has given you life, and a body finely adapted for His service.” We must not let ourselves or our children lose sight of the sanctity of a body that is serviceable to our God. The tendency in this area is to err in one of two directions. The first error occurs when we teach the children under our care that the sole purpose of exercise is the result. This was the case for me in the marathon. The second error is that we teach children that physical activity is in some way a release from the rigors of school. It is true that physical activity during the school day comes with a myriad of physiological benefits. However, students must see physical training as a continuation of what they learn at a school like Clapham— to engage their world for Christ and to live a life of service for Christ and His glory. We see the fruits of physical training when children engage in acts of service at whatever moment they may be called into action: we see a hero.
Mason recounts that, for the Greeks, physical culture produced heroes: “Heroes are not made in a day; therefore, the boy was trained from his infancy in heroic exercises, and the girl brought up to be the mother of heroes.” The notion that acting as we ought cannot be impulsive, but instead is the fruit of establishing strong habits underlies much of Mason’s philosophy. Mason writes, “A habit becomes morally binding in proportion to the inspiring power of the idea which underlies it.” Paul spells out this idea in I Corinthians 9:24-27,
Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.
A Godly relationship with physical training stems from the vision of a hero calling his body into action at the time of need whether in sport or more broadly. From this idea, children are willing to submit their bodies to physical conditioning so they might act as their heroes did. I lacked the breadth of this vision during my own marathon training and nearly gave up on physical training all together. My hope for our students is that they own this bigger vision of why we train physically. [1]
[1] All Charlotte Mason quotations are from The Original Home Schooling Series: School Education (vol. 3), “Some Unconsidered Aspects of Physical Training.” Charlotte Mason Research & Supply. 101-112.
By Zach Ward, Middle School Teacher
I didn’t used to much like jazz.
This sounds like a cliché to say, but jazz seemed to me too random and directionless. To my ear, it was about musicians of questionable skill meandering through unknowable territory – a musical landscape devoid of conventional rhythms and sounds. There were the odd bits and pieces to be recognized and appreciated, to be sure, but so many holes and gaps and vast expanses of ambiguity.
Musician and educator Wynton Marsalis helped open my ears to this art form through his musical and narrative contributions to Ken Burn’s film, Jazz. His reflections on the relationship between music and its audience would anticipate and reflect some of the very ideas which later drew me to Clapham. Speaking of some of the major transitions within jazz, through the styles of swing and bop, Marsalis addresses the role of the listener as necessarily engaged, stating,
I always say that swinging is willful participation with style, and in the groove. Now if you don’t want to participate, there’s nothing it can do. I mean, it’s not going to make you participate. If you listen to it and say, “Oh, that’s noise! I don’t want to participate in it…” But if you check it out, if you listen to what the musicians are saying, then it will invite you into it. It’s not telling you “Stay away!” It’s telling you, “Come in, come in!”[1]
He adds,
When an art form is created, the question is, “How do you come to it?” Not, “How does it come to you?” … Beethoven’s music won’t come to you. The art of Picasso won’t come to you… Shakespeare [won’t come to you]. You have to go to it. And when you go to it, you get the benefits of it.[2]
Consider the parallels to Charlotte Mason’s approach to education. She states of the student,
In proportion to the range of living relationships we put in his way, will he have wide and vital interests, fullness of joy in living. In proportion as he is made aware of the laws which rule every relationship, will his life be dutiful and serviceable: as he learns that no relation with persons or with things, animate or inanimate, can be maintained without strenuous effort, will he learn the laws of work and the joys of work.[3]
It strikes me that, at the core of Mr. Marsalis’ reflections on this musical art form, there are ideas that bear a strong resemblance to the core educational values of Clapham. At its heart, I hear in his statements a truth about the means by which a person forms a relationship with a rich idea, text or art form, and a proposal concerning the kind or caliber of those which are worthy of relational endeavor. Our pedagogical approach at Clapham is one of fostering student relationships with rich texts and ideas, and our curriculum finds a strong foundation in the classical tradition of rich, time-tested texts and fields of study.
The myriad ideas, texts, art forms, and fields of study in this world are inviting discovery and investigation. There is truth, beauty, and goodness to be found in the complexity of Beethoven’s music, Picasso’s art, and Shakespeare’s writing. There is depth and meaning to be found in the grammar and structure of the English and Latin languages, in the order of geometry and biology, and in the narrative landscape of American history. If we, overwhelmed by its daunting complexity, dismiss an idea, text or art form as “noise,” it will not make us participate. On the other hand, if we, in the words of Mr. Marsalis, “go to it,” nothing short of a deeper encounter with glory awaits us. The richness and complexity are an invitation to come in rather than an admonition to stay away.
This is work to be certain, but it is work of the best kind. There is joy and deep satisfaction to be found in the strenuous effort of working through a difficult geometric proof, understanding the intricacy of an organism’s anatomy, or listening, fully engaged, to the blues of a Thelonious Monk record. In doing so, we see through these avenues, as though through a lens dimly, reflections of the Author of the text that is this world. This is the crux of education. What’s more (and what a satisfying thought!), this is not the task of a short, finite period in a formal schooling context, but an endeavor that is continual. It is a discipline. It is a life.
[1] Marsalis, Wynton, Ken Burn’s Jazz, Episode 6: Swing the Velocity of Celebration
[2] Marsalis, Wynton, Ken Burn’s Jazz, Episode 7: Dedicated to Chaos
[3] Mason, Charlotte, School Education. 187-188
By Renee Shear, Class One Teacher
Pinocchio is a prime example of what Charlotte Mason would call an ignorant and weak child. His puppet life was riddled with natural consequences of poor decisions and bad habits. Each day during read aloud, my class and I are left laughing, but frustrated, at the latest antics and misfortunes of Pinocchio. While discussing this story, one child exclaimed, “How can Pinocchio be so bad?” Another replied, “He just doesn’t know! He needs someone to tell him!” In Pinocchio’s life, growth in character was stunted by a lack of training. The same can be true in the lives of “real” boys and girls. At Clapham, habit training is prioritized in classroom instruction. We seek to inform and strengthen children to choose the good and refuse the evil.
 Miss Shear with students in her classroom We inform ignorance and strengthen weakness for growth in heart issues and character. Just as Pinocchio was easily tempted, so are we in our fallen human nature. Often children simply lack knowledge to pursue the good, true, and beautiful and must be instructed in this way. To inform ignorance in the classroom could mean having discussions centered on the truths of the Bible such as how the Holy Spirit produces fruit in our lives or how godly men and women live. Guidelines of the classroom are also discussed daily and practiced so students are reminded how they ought to act. Private talks with students help address heart attitudes.
Though this informing demands time, the real energy comes in strengthening the child’s weaknesses with consistent, gentle reminders and natural consequences. Knowledge of the good may be present in the child, but support and accountability are needed to help a child do what is right. For instance, if a child is disruptive in class, simply stepping over to the student is all he may need to remind him to do what he ought. Doing this consistently, even in small ways, trains students to “choose the good and refuse the evil,” as Charlotte Mason says, and encourages growth in mind, heart, soul, and strength.
The reward of faithful instruction is for both the teacher and student. The student learns to delight in doing what they ought whether pushing in a chair or serving others. As these acts become second nature, the teacher sees the fruit of consistent effort.
Pinocchio’s path to become a real boy was arduous. Yet with faithful guidance, his growth in mind and heart was notable, and he learned to love the good. May we, as parents and teachers, be given the grace to attend to habits that nurture in students love for Christ and the desire to serve him.
By Melissa Faccini, Explorers II (Kindergarten) Teacher
“For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.” Then the righteous will answer him, saying, “Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?” And the King will answer them, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.” Matthew 25:35-40
Jesus teaches us how to serve. He cares so much about the needy that this King puts himself in their place of need. We must be like Christ in our love and service of the people whom He made and loves. Service is more than just an activity scheduled into our lives; it centers on this radical love.
 Clapham students serve at a local event for the homeless At the heart of the Clapham model is the importance of a life of this Christ-like service. We do our best to encourage hearts that desire to serve as Jesus teaches us to serve. The classroom provides multiple opportunities to think about putting others first: holding doors, passing out papers, showing respect for teachers and classmates, waiting our turn to speak or participate, and so forth. Through these actions we hope to cultivate hearts that depend on Jesus.
We also take time to prepare students for special opportunities of service. As my class prepared to serve ESL children, one of the mothers of a student visited and read a book to the students called “Four Feet and Two Sandals.” After getting over the endearing giggles prompted by their young sense of humor after they heard the title (“You mean there is someone with four feet and two sandals?”), we read and discussed the unique perplexities that refugees face. The children’s faces became concerned as they reflected on the difference between a life full of comfort and a life filled with many unmet needs. Just as Jesus stepped into our shoes and met our ultimate need, so we can help students see the importance of meeting others’ needs. When we teach our children service, both in the classroom and out, we are helping them reflect the image of the King.
By Cheryl Ward, Class Five Teacher
Over my thirteen years of teaching, I have developed ideas about education. I have formed strong opinions about what works, and what does not.
I believe that a classroom should be calm, pleasant, relaxing, and warm. Simple is better than complicated. Attractive, well-chosen pieces of art and plants are better than mass-produced, loud colors on the walls. Humans respond to beauty.
I have also found that people of all ages need to feel safe in order to reach their full capacity for learning, and that this safety could be nurtured through developing healthy relationships. Classrooms need excellent structure but they also need a good dose of humor. Firm, consistent, and kind go very well together.
I have discovered that a deep well of knowledge and skill is an excellent foundation for curiosity and creativity. People like to be challenged and to learn new ideas. Most of all, I have learned that the people who succeed in life tend to have very good life habits and those who do not succeed lack them.
In many ways, these realizations gave me a new definition of what it meant to be a good teacher, formed from experience, common sense, and relational observations.
When I returned to the United States after many years teaching overseas, I wondered where I might possibly find a school which would mesh with my personal philosophy of education. It was at this time that I began to research the classical education movement. I realized that this method, combined with Charlotte Mason’s approach to habit training and attention to atmosphere, made sense of what I had already discovered to work in my own classrooms.
The freedom to teach in this way has awakened me.
I knew that children were bright, interesting, and energetic but now I have been able to experience how truly deep is a child’s capacity for that which is intellectual and thought-provoking. Children can engage at much deeper levels than they are given credit. Children are capable of interacting with literature, art, music, math, and science at extremely high levels. They are capable of reasoning. They can produce quality work, and revel in the effort of a challenge. They can develop a loving relationship with knowledge, the world, and God.
I now spend my days guiding my students, struggling and delighting with them in the work at hand. This is truly a wonderful place to be.
By Sara Smith, Music Teacher
“Music should belong to everyone…there are regions of the human soul which can be illuminated only through music.” Zoltán Kodály
Zoltán Kodály (1882-1967) was a Hungarian composer whose interest in ethnomusicology and philosophy led him to write many books on music education. He collected folk songs from Hungary, Romania, and other parts of southeastern Europe, which then inspired his well-known “Kodály Method.” This method primarily uses Solfa or Solfege and rhythm names to promote music literacy in classrooms throughout the world. The Kodály Method’s core philosophy is that music literacy is the right of every child and every human being. The foundational philosophy is that “music belongs to everyone.”
Kodály identified three stages of musical learning: the unconscious experience (the experience of hearing and enjoying music without conscious thought), the making conscious (the conscious realization of music), and reinforcement (practice). Can you imagine trying to teach your child to read before he or she had ever heard a language or could speak? A parent must first describe the environment around a very young child, and through an unconscious experience, the child slowly begins making conscious connections of words to objects and finally through reinforcement or practice, the child begins to speak. In the same way, we introduce music into a child’s environment, allow him or her to enjoy and assimilate it before we teach them the vocabulary.
 Students perform at Fine Arts Day At Clapham, the Kodály Method begins in the youngest grades by encouraging our students to learn many different songs by imitation. Gradually, through the enjoyment of singing and their “unconscious assimilation” of music, they easily begin to recognize musical concepts and vocabulary that matches their experience.
The voice is the primary instrument used in Kodály training because singing has a profound and unique effect upon a child’s physical, emotional, and intellectual development. Sofelge, the syllabic sounds produced for each sung note, match with a major scale. Each syllable is learned with accompanying hand signs, which provide a physical link with the sound heard and produced. This experience allows children to learn to sing in tune and to hear the pitches in their minds and to develop an “inner ear.” The connection to the body is an important step, as singing is such an innately physical act.
In addition, singing is the most direct way to make a musical response. While it might seem a bit unorthodox to use syllables instead of teaching the note vocabulary right away, the results of having young children perform and embody music before learning the technicalities of a scale is remarkable. There is no self-consciousness because singing is just as natural as talking. I have seen the upper grade students at Clapham thrive and excel in their musical work because of their exposure to and enjoyment of Solfege from years prior. This exposure to musical success and pleasure at a young age opens a child’s mind to deep and meaningful musical understanding later.
Kodály believed that singing is an integral part of a person’s selfhood, and an important part of developing the whole person. Not only do we sing because it has a profound effect on a child’s development as a whole “little person,” but we sing because God has made us to sing. Singing in worship is described hundreds of times in the Bible because singing is a naturally ingrained part of the body. It is a built-in way to express worship. At Clapham, we seek to expose our youngest students to beauty and meaningful musical experiences. As they mature into the upper grades, music becomes an incredible outlet and means of expression, enjoyment, and worship.
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