Regarding integration of faith and learning, Frank Gaebelein noted both the pitfalls of lack of primacy of place for God's word in many Christian colleges and the pitfall of trying to determine the truth from the point of revelation alone. There are three approaches to determining the truth - from the point of view of revelation alone, from the point of view of revelation plus reason, and from the point of view of reason only. He commends only the approach of revelation plus reason.
Gaebelein's works seems to me to be an early effort to address the anti-intellectualism and lack of excellence in Christian intellectual level and works especially among Protestants that was later addressed in works such as The Scandal of the Evangelical Mind by Mark Noll and Fit Bodies, Fat Minds by Os Guinness. Gaebelein seems to share a similar concern to Alcuin in the Middle Ages. Both exerted their life's labor, it seems, to forwarding the gospel through advancing a robust Christian pedagogy.
One thing I appreciate about Gaebelein's writing is his appreciative culling of and employment of fine quotes from his obviously extensive, life long reading and study practices. His quotation of Justin Martyr then is fitting given his practice: "All that has been well said belongs to us Christians."
I read Gaebelein's book The Christian, the Arts, and Truth: Regaining the Vision of Greatness in my youth, not long after college, and have revisited the book a number of time through out the years. It is due to a fondness for this book that I obtained and read the book under review as well. Through Gaebelein, I came to read many novels by Shusaku Endo and Francois Mauriac and to explore certain works of classical music. He affected the formation of my thoughts about Christianity and the arts, and his words still resonate when I read them.
This book in some ways is more thin than The Christian, the Arts, and Truth. There are some practical considerations for administering a Christian school and maintaining and growing a Christian identity. It depends mainly on attracting and gathering together truly Christian faculty and urging their integration of faith into every college subject.
In chapter three, Gaebelein has some interesting reflections on mathematics and music in relation to the Christian faith. He especially draws on Pascal and ends with a fine quote from Chateaubriand about Pascal's accomplishments, both in science and mathematics and in philosophy and religion. Gaebelein consistently and urgently calls for Christian education to lead the way to higher things.
He notes how an analogy can be drawn between how geometry, despite its precise definition of 'self-evident' truths, can never of itself verify these truths for the simple reason that it is based on things that are at bottom unverifiable. "All these truths…cannot be proved. However, since the quality which makes them incapable of proof is not their obscurity, but rather their extreme obviousness, that lack of proof is not a defect but rather a mark of excellence. From this we see that geometry cannot define objects nor prove principles, but the one and very weighty reason is that both possess an extreme inherent clarity which convinces reason more strongly than does argumentation," wrote Pascal. The heart, not merely reason, senses God, and "Any proof of the existence of God presupposes faith in God."
One point that I want to delve more deeply is the ancient idea of the influence of music for good or evil. Gaebelein seems to me to cite these sources but not to really provide a compelling argument other than invocation of ancient authorities for why we should view music this way. Critics like Stanley Fish have pointed out Nazi commandants carrying out genocide during the day and listening to Brahms at night. Some music obviously appeals to low impulses with lyrics and beats meant to encourage lust. There is an obvious complexity and greater range and sensitivity in many forms of classical music that Rock 'n Roll can never attain to due to the limitations of its form. Listening to fine music is no guarantor of nobility of soul. The Apostle Paul urged the contemplation of the noble, praise-worthy, lovely, excellent and good. Such should take the place of filling our minds with what is low and base and unworthy, with just whatever our culture presents up for us to "consume" (as if we are "blind mouths", without the ability to discern when it is best to go without, and when it is best to select from a given selection the best to engage), provided those are calibrated by devotion to Christ, but it is easy to compartmentalize an excellence, to divorce the beautiful from the good and true. "A beautiful woman without discretion is like a gold ring in a pig's snout." Rather than relativizing excellence in music, it should be integrated with the good and the true, not forever left fractured.