SCHOOLS A SHELTER FOR INCOMPETENCE
September 19, 2015
It has only been recently when reading the 1981 book by Samuel Blumenfeld (recently deceased) who asked IS PUBLIC EDUCATION NECESSARY? that I’ve finally learned why the communist public schools are failing our kids. It started at the turn of the 19th century as I described in my last article where I explained how Christianity began losing the culture war with men like the Owenites and the Harvard/Unitarians and how the Orthodox ministers spoke out but soon realized the fix was in.
THE ROAD TO UTOPIA AND HI RISE APARTMENT BUILDINGS
It is somewhat ironic that the first experiment in modern secular communism should have taken place here in the United States when this country was barely fifty years old and Karl Marx was a seven-year-old boy in Germany. It is also ironic that modern secular communism should have been founded by an Anglo-Saxon rather than a Russian or a Chinese. Yet these are the facts of history. We tend to associate communism with those unfortunate nations who now live under it, forgetting that the original source of modern communist ideology is Anglo-Saxon. (1)
Today, New Harmony, Indiana, is little more than a quaint tourist attraction on the banks of the Wabash but in 1825, Robert Owen, the father of British socialism, set out to bring heaven on earth to prove such an earthly paradise was possible with his New Harmony communal living. Presidential candidate Ben Carson said in his 2014 book ONE NATION UNDER GOD, the U.S. is not the first nation to alter its vision to include a more communal society, an alteration which on its surface seems like a noble goal but these Utopian goals never work in practice and while the New Harmony experiment failed, it should be noted the Green/environmental movement by controlling land use is having people for the most part living in dense urban areas called ‘”megaregions,” crowded into high-rise apartment buildings where few residents have cars and the car you see on the roads are electric vehicles. In fact, large parts of many cities are designated as “car-free” areas so bicycles and public transportation are what they use.
CHRISTIAN SCHOOLS MUST GO
For you see, the whole reason for the tax-funded public education was to make sure Christian schools would eventually be eradicated so in this article I’m going to zero in on a man by the name of Horace Mann, father of the American public education, and his Harvard/Unitarian/enlightened snobs who were determined to create a New Secular Religion which we now know as Humanism (the “dogoodism” works” religion) that would vindicate their view of human nature and justify their repudiation of Calvinism, which said that man was depraved and in need of a Savior (grace) so indulge me as I give you Mann’s history and his rejection of Christianity.
And what makes this unusual is that Horace Mann was born to a family of farmers in Franklin, Massachusetts on 5/4/1796. His forebears were among the earliest Puritan settlers in the area, and he was one of five children, all of whom were expected to do their share of farm work but work was not his most serious problem as a youth. What troubled him more than anything was religion, that is, the severe brand of Calvinism to which he was exposed which included “the elect” going to Heaven only if they invite Jesus into their heart.
THE PERIL OF DENYING
He said the pastor preached and ruled them for more than 50 years. In 1808, when Mann was barely 12, the pastor, Dr. Emmons conducted a revival meeting in order to stem the drift away from a “works” religion and convert those among the young who had not yet demonstrated their faith in Jesus as Savior. It was an emotionally charged affair, and there were more than thirty converts. But Mann was not among them. Instead, he broke with Calvinism. It was a dramatic moment in his life and years later he was to write: “I remember the day, the hour, the place and the circumstances, as well as the spell that bound me”. Thus Mann, by his own inner resources, repudiated Calvinism much in the same way that the Boston and Harvard Unitarians had done. But Mann’s was a personal and emotional act, unaided by the works of suave and sophisticated theologians. One year later, however, his father was dead, and a year after that, his favorite brother Stephen drowned while swimming on the Sabbath. Mann could not help but relate the deaths of his father and brother to his repudiation of Calvinism, and his sense of guilt tormented him as he wrestled with a personal devil. (1)
MANN GOES TO BROWN UNIVERSITY
As the religious traumas of his youth began to fade more and more into the past, young Horace Mann began to think of the future. Being bookish and introspective, he decided that farm life was not for him and that he would go to college and seek a profession. At the age of 18, with the help of tutors in Latin, Greek, and mathematics, he began his long arduous preparation for Brown University. Brown, located some thirty miles southward in Providence, was the university most Franklin youths chose to attend. It was the door to the greater world. Mann entered Brown as a sophomore in 1816 and graduated in 1819 as class valedictorian.(1)
STUDENTS HIS AND HOOT HIM OUT OF CLASS
During his senior year he had decided to become a lawyer, and as graduation grew near he made arrangements to serve his legal apprenticeship with a noted attorney in Wrentham, the town adjacent to Franklin. But after a few months in Wrentham, he decided to transfer to Judge Tapping Reeve’s renowned law school in Litchfield, Connecticut, which offered a faster, surer road to legal success. But before Mann was ready to leave for Litchfield, he received a letter from Asa Messer, President of Brown, offering him a tutorship. After considerable thought, Mann decided to accept the offer and returned to his alma mater where he taught for two years. This was his only first-hand experience as an “educator” where he quickly cut the more self-centered of his charges down to size, usually with uncharitable sarcasm and earned the reputation of a demanding teacher and his students finally hissed and hooted him out of class. Dissatisfied and depressed by the slow pace of his advancement at Brown, he resigned in 1821 and enrolled in law school where he found the studies stimulating, the social life pleasant and he formed important connections with some of his classmates, one of them being Edward G. Loring, of an elite Boston family.(1)
MANN IS MOVING UP IN THE REPUBLICAN PARTY
Upon leaving Litchfield, Mann decided to begin his law practice in Dedham, Massachusetts. He spent a year “reading” in the law office of a practicing attorney and in December 1823 was granted the privilege of practicing law in the Norfolk Court of Common Pleas. Two years later he was admitted to practice before the Supreme Judicial Court. Thus by 1825, his legal apprenticeship was completed. He was almost thirty. But finally it all began to pay off. It was in that year that he became interested in politics. He had gained public favor as an eloquent Fourth of July orator, and, in 1826, a group of citizens supported him for the state legislature. He got enough votes to be elected as the second representative, but the town at that time decided to send only one man to the State House. By 1827, Mann was secretary of the Republican Party of Norfolk County, and in May of that year the voters of Dedham decided to send him to the legislature as their second representative.(1)
It might be interesting at this point to say it was a Republican, Bush II who appointed Federal Judge David Bunning who decreed that the Democrat Kentucky County Clerk who refused to issue marriage licenses to a same sex couple was in contempt of Court and ordered her jailed until she got her mind right and bowed to his unconstitutional edict.
MANN BEGINS TO RUB ELBOWS WITH THE BOSTON-HARVARD-UNITARIAN ELITE
No sooner did Mann arrive in Boston than he began to ally himself with the interests of the Boston-Harvard-Unitarian elite. His former classmate Edward Loring served as his social and political mentor, introducing him to some of the first social and economic families of the city. From his very first session in which he took part, Mann voted in the interests of his Boston friends. Mann’s vote was consistent with the controversial Dedham decision of 1820 that permitted Unitarians to take over the property of Congregational churches once THEY became a majority in the congregation. In support of his position, Mann made a dramatic speech defending religious liberty and invoking the spirit of Roger Williams and Thomas Jefferson. All of this was music to the ears of the Unitarians who now realized they had a new champion among them who favored railroad subsidies for his moneyed friends and the beginning of cronyism. His constituents complained in some articles in the local paper, but he survived the attacks.
With regard to the Unitarians taking over the property of Congregational churches once they became a majority reminds me of how the Muslims are gaining control of towns in America. It’s like that turtle described in my last article.
THE “WORKS” RELIGION REFUSE TO USE THE WORD SIN
During Mann’s first three years in the legislature, he served on a number of House committees covering a wide area of concerns. About the only thing that did not come before him as a committee member were matters pertaining to education. However, as he had adopted his friends’ economic concerns, he was now beginning to adopt their social concerns. Their causes were soon to become his. One of their causes was “temperance,” a campaign for the stricter regulation of alcohol. So Mann, with a group of close friends, formed the Dedham Temperance Society, a voluntary association which would “discountenance the improper use of ardent spirits.” The members elected Mann as president. The group was allied in spirit and outlook to the Massachusetts Society for the Suppression of Intemperance, which had been founded in 1813 by a group of predominantly Unitarian ministers, lawyers, and merchants and reflected William E. Channing’s view that alcoholism was not an evidence of sinfulness but rather the result of intolerable pressures generated by society. To compete with the Calvinists, in 1816 a group of prominent Baltimore citizens appealed to the Boston liberals to help them establish a Unitarian church in strong orthodox territory. Channing was a Unitarian minister.
STATISM BEGAN TO CHANGE AMERICAN PHILOSOPHY OF GOVERNMENT
The solution they offered to the problem was for the rich to set an example to the poor by being temperate, for society to provide adequate recreation and diversion for the poor, and for the distribution of liquor through retail outlets to be curtailed and licensing to be more strictly controlled. In 1825, however, orthodox minister Lyman Beecher, then preaching in Boston, insisted that intemperance had to be treated as “SIN” and that the only cure was a religious one, not a legal one, that excise taxes and stricter control of licenses would not really come to grips with the spiritual problem of the drinker. Only total voluntary abstinence could cure this moral disease.
Here we see the beginning of liberalism’s total disregard for the American design and our Founders turning over in their graves. What the Harvard/Unitarian crowd began at the turn of 19th century far exceeded the brand of interference practiced by the 18th century King and Parliament against whom these men rebelled and as I continue to write about how education played a part in this whole usurpation, you’ll understand why we have a revolution today.(1)
MORAL AND LEGAL CODES DISINTEGRATE
Here again we see the liberal ideologues proposing to legislate us into Utopia about which the Owenites proposed while being incapable of preventing the rampant increase of crime, growing contempt for the law and those who enforce it, and the disintegration of the moral and legal codes which permit our society to function in an orderly manner. The city of Baltimore comes to mind where Mayor Rawlings-Blake with the wrong thinking said it was OK to allow the criminal rioters to wreak havoc to let off steam. As a result a drug dealer by the name of Freddie Gray dies in the police car and before the six police have a chance to due process, a jury decided to award the family $6.4 million.
In the next article, I explain how the Harvard/Unitarian elitists persuaded parents to send their children to the public schools.
� 2015 Betty Freauf - All Rights Reserved