Standardized Tests

This is the second in a series of posts about how a homeschooling student can put together a persuasive college application.  In this series, I talk about

• Standardized Tests
• Outside Letter of Reference
• Letter of Reference from a Parent
• Transcripts
• Student essay
• Some general things to keep in mind

And to begin with, the standardized tests.  A savvy admissions committee knows that the ACT or SAT scores are not the last word on a student’s ability.  Low scores can be misleading, because the applicant may have had a headache that day, or may have been in the middle of a family crisis, or may tend to freeze up in testing situations:  false negatives are a reality with standardized tests.  But it is well-nigh impossible to get a false positive:  nobody can fake a great score on the ACT or SAT.  So while low scores don’t necessarily sink an application, high scores are a great asset to the applicant.

They are a great asset to the admissions committee as well, for a couple of reasons.  First, home schooled students often don’t have any outside evaluation of their academic achievements.  The person who graded the student—mom or dad—is the same person who stands to benefit if the student gets into college, so an admissions committee often wants to see some kind of testimony from outside the home.  For many home schooled students, this will be the standardized test.

Second, the standardized tests are—well, standardized.  The exact same test is taken by lots and lots of people each year, so the scores allow a committee to compare this applicant with a very large pool of peers.  This is why the most important numbers in your student’s SAT or ACT results are the percentile rankings:  a 1200 as compared to a 1250 may not mean much in itself, but the fact that your student out-performed 70 percent of the people who took this exact test says a lot.

So don’t be afraid of the standardized test, but take it seriously.  Most especially, don’t take it cold.  The fact is that there are tips and tricks to taking these standardized tests, and the score you get reflects not only your mathematical or language ability but also your ability to take these tests.  Get one of the many books or computer programs that help a student prepare, and make sure it comes with practice tests.  Even just a few days of preparation will make a big difference.  The other people taking the test are using these prep tools, so you need to level the playing field.

If your test results are still not all wonderful, don’t worry:  subscores matter.  Maybe you are trying to gain admission to a literature program but your math scores are dragging down your composite SAT score; remember that the admissions committee is going to pay more attention to your language scores than your math scores.  On the other hand, if your math scores are high but your language scores are low, the committee is not going to be impressed by your good composite score.  They want to see that you have the specific strengths their program demands.

But even if your subscores are low in key areas, don’t despair.  Compensate with another part of the application.  For example, you can ask the person who writes your academic letter of reference to speak directly about that low test score.  Our program at Wyoming Catholic College is reading intensive, and I recall reviewing an application from a student whose critical reading score on the standardized test was abysmal.  But he had taken classes through the Mother of Divine Grace program, and his teacher wrote this in a letter of reference:

“The critical reading section of his test was very low, yet I have a multitude of papers from Joe, written by Joe without any assistance, that show he is comprehending what he reads for class.”

That was a powerful testimony for the admissions committee, and we ended up believing his teacher over the test.  I want to pick up this very point in my next post, when I will talk about the letter of reference.

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Applying to College as a Home Schooler

This fall my wife and I began our first year of home schooling at the high school level.  When we sat down to plan the year’s curriculum, we drew on a varied background:  I attended a public high school for one year and then a private high school for three years, and my wife was home schooled all the way through high school.  But in addition, I served for a number of years on a college admissions committee, and I became familiar with what makes for a persuasive home school college application.  I also served as Academic Dean for three years, and in that role I had the chance to monitor how applicants faired as students after they arrived.

In this series of blog posts, I would like to share a few thoughts about applying to college, based on my own experience.  As we go along, I’ll cover the usual parts of a college application:

• Standardized Tests
• Outside Letter of Reference
• Letter of Reference from a Parent
• Transcripts
• Student essay
• Some general things to keep in mind

But in this first post, I want to talk about how these various parts relate.  As the student assembles his college application, he needs to think about it as a whole:  each part serves a particular role within the application, and a weakness in one part can be offset by a strength in another.

To begin with, it is helpful to understand the unique contribution each part makes to the application.  The standardized test offers an outside witness to your student’s ability—sometimes the only outside witness in the homeschooled application—and no other part of the application compares the applicant with as big a pool of peers.  But an applicant cannot be reduced to a numerical score on an exam:  of all the parts of the application, the letter of reference offers the most concrete, living picture.  The transcripts give a picture of the student’s academic achievement over a long period of time rather than on a particular test day, and it can help the admissions committee see whether the student has covered the usual high school topics or something more exotic.  Finally, the student essay is usually the only part of the application that allows the admission committee to see the student’s work directly, not reported by a teacher or reduced to a score.

But it is also helpful to think about how one part affects another.  A college admissions committee will examine all of the parts of an application as so many clues to solving a puzzle.  Maybe this applicant has a low math score on the SAT but high math grades in high school:  does the letter of reference explain the discrepancy?  Maybe this student has low grades in composition:  does the student’s own essay demonstrate real ability nonetheless?  If you think about how the committee will compare the various parts of the application, you can leverage a strength in one part to offset a weakness in another—or you can create a wonderfully convincing case by creating converging lines of evidence for the committee to discover!

In the remainder of this blog series, I’ll go into detail on each part of the application.  Coming up on October 21, I will join my friend Owen Sweeney, a home schooling dad and college admissions director, for a Home School Connections webinar on the home schooler’s college application.  We’ll need to keep it short, but there will be a Q&A afterwards.  You can find our presentation at this link.

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St. Luke

October 18

The commemoration of Saint Luke, the Evangelist, who, it is said, born in Antioch to a pagan family and being a doctor by profession, and having been converted to the faith of Christ and made a most beloved companion of blessed Paul the Apostle, as a scribe of the meekness of Christ diligently put in order all that Jesus did and taught in his book of the Gospel, and also narrated the beginnings of the life of the Church up to Paul’s first stay in the City in the Acts of the Apostles.

***

May Holy Mary and all the saints intercede to the Lord for us, that we may merit to be helped and saved by him who lives and reigns for ever and ever.

V. Precious in the sight of the Lord

R. Is the death of his holy ones.

V. May the Lord bless us, protect us from all evil, and bring us to everlasting life.  And may the souls of the faithful departed through the mercy of God rest in pace.

R. Amen

[To learn about praying this and other Martyrology entries, see this page.]

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St. Hosea

October 17

The commemoration of Saint Hosea the prophet, who, using not only words but also the events of his own life, pointed out to the unfaithful people of Israel the Lord, a spouse always faithful and moved by infinite mercy.

***

May Holy Mary and all the saints intercede to the Lord for us, that we may merit to be helped and saved by him who lives and reigns for ever and ever.

V. Precious in the sight of the Lord

R. Is the death of his holy ones.

V. May the Lord bless us, protect us from all evil, and bring us to everlasting life.  And may the souls of the faithful departed through the mercy of God rest in pace.

R. Amen

[To learn about praying this and other Martyrology entries, see this page.]

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St. Longinus

October 16

In Jerusalem, the commemoration of Saint Longinus, who is venerated as the soldier who with a lance opened the side of the Lord when he was affixed to the cross.

***

May Holy Mary and all the saints intercede to the Lord for us, that we may merit to be helped and saved by him who lives and reigns for ever and ever.

V. Precious in the sight of the Lord

R. Is the death of his holy ones.

V. May the Lord bless us, protect us from all evil, and bring us to everlasting life.  And may the souls of the faithful departed through the mercy of God rest in pace.

R. Amen

[To learn about praying this and other Martyrology entries, see this page.]

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The Persuasive Home School College Application

This year my wife and I began our first year of home schooling at the high school level.  When we sat down to plan the year’s curriculum, we drew on a varied background:  I attended a public high school for one year and then a private high school for three years, and my wife was home schooled all the way through high school.  But in addition, I served for a number of years on a college admissions committee, and I became familiar with what makes for a persuasive home school college application.

Over the next few posts, I would like to share a few thoughts with you based on my own experience.  I would like to talk about:

• Standardized Tests
• Letters of Reference
• Transcripts
• Student essay

Coming up on October 21, I will join my friend Owen Sweeney, a home schooling dad and college admissions director, for a Home School Connections webinar covering this same topic.  We’ll need to keep it short, but there will be a Q&A afterwards.  Meanwhile, I hope these blog posts will be helpful even if you do have a chance to tune in to the webinar.

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Faith and love

[This is the sixth in a series of posts about faith.  Here all the posts in order: 1. Is faith circular? 2. Everyday faith. 3 How faith begins. 4. What revelation really is. 5. What is supernatural about faith? 6. Faith and love.]

In the previous post, I mentioned that the object of faith and the object of charity are the same thing, namely “the ultimate end, insofar as he exceeds the knowledge of our reason,” as St. Thomas puts it.  In this final reflection, I want to point out how this affects what we mean by the word “faith”.

The movement of will that first moves the mind to believe revelation is not a movement of charity.  The supernatural love of God which is charity can’t happen without knowledge of the self-giving God of revelation, and that God is known only through faith.  In the third post of this series I listed a few things that might incline the will to that first decision in favor of revelation, but none of those motivating factors can be the God who will only be known through the decision of faith.

But once that decision has been made, and the God of revelation becomes known precisely as he who gives himself to us and calls for our response—once that decision has been made, the normal thing would be for love to spring up right away.  Faith is the mind’s adequate response to revelation, and love is the will’s adequate response to revelation; even though the will moves the mind to make its adequate response, the will’s own adequate response happens as a second step.

The point is worth repeating:  the will is involved in getting the mind to respond rightly to revelation, but the will’s own right response comes after the mind’s.

The consequence of this tangled situation is that the will’s right response to revelation immediately changes the way that the mind’s own response is working.  The mind may first have entrusted itself to God’s authority out of fear, or out of a vague desire for a better life, or out of some other motivation, but as soon as the will desires God as our supernaturally revealed goal then this new love becomes the driving force behind faith.  Love becomes the way the will moves the mind to belief.

If this did not happen, then something would be wrong.  Faith is not the mind moving on its own but the mind being moved by the will, so a lack in the will’s right response to revelation is really an imperfection in the mind’s response as well.  Faith without love is still faith, but it is lacking something essential to it, something bound up in its very notion as the right response to revelation.

This is why the Catholic tradition says that faith without charity is “unformed” faith.  The form of a thing is its nature, its essence or notion, and there is something lacking in the notion of that mind-will composite act we call faith if the “will” part is not responding rightly to the situation.  It is not just that love is one of the “forms” that faith can have, but that love is the “form” that faith must have to be itself fully.

The punchline is this.  If we say the word “faith” without any qualifying adjective or clarifying context, then we are speaking about the faith that works through love.  That’s the default version, the simple meaning of the word, and that is the way Scripture most often speaks of it.  A “faith” separated from love is “faith” in a real but secondary sense.

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St. Philip

October 11

The commemoration of Saint Philip, who, being one of the seven deacons chosen by the Apostles, converted Samaria to the faith of Christ, baptized the Ethiopian eunach of queen Candace, and evangelized as many cities as he travelled through, until he came to Caesarea, where he is said to have rested.

***

May Holy Mary and all the saints intercede to the Lord for us, that we may merit to be helped and saved by him who lives and reigns for ever and ever.

V. Precious in the sight of the Lord

R. Is the death of his holy ones.

V. May the Lord bless us, protect us from all evil, and bring us to everlasting life.  And may the souls of the faithful departed through the mercy of God rest in pace.

R. Amen

[To learn about praying this and other Martyrology entries, see this page.]

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St. Abraham

October 9

The commemoration of Saint Abraham, the patriarch and father of all believers, who, when the Lord called him, left the city of Ur of the Chaldeans, his homeland, and wandered through the land promised by God to him and to his seed.  He showed his complete faith in God again when, hoping against hope, he did not refuse to offer in sacrifice his only begotten son Isaac, given to him by God in his old age from a sterile wife.

***

May Holy Mary and all the saints intercede to the Lord for us, that we may merit to be helped and saved by him who lives and reigns for ever and ever.

V. Precious in the sight of the Lord

R. Is the death of his holy ones.

V. May the Lord bless us, protect us from all evil, and bring us to everlasting life.  And may the souls of the faithful departed through the mercy of God rest in pace.

R. Amen

[To learn about praying this and other Martyrology entries, see this page.]

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What is supernatural about faith?

[This is the fifth in a series of posts about faith.  Here all the posts in order: 1. Is faith circular? 2. Everyday faith. 3 How faith begins. 4. What revelation really is. 5. What is supernatural about faith? 6. Faith and love.]

In this series of posts about faith, I have several times pointed out how supernatural faith is analogous to natural belief.  Now I want to approach it from the other direction and ask how supernatural faith differs from natural belief.  The question is harder than it seems at first.

Supernatural faith is not different because it demands certitude about something that reason can only know with probability.  As we have seen, everyday belief can do the same thing, to the extent that I may act immorally—I may sin—if I refuse to believe my friend’s word or the word of a legitimate authority on a subject.  Wavering may be unacceptable.

Nor is supernatural faith different because it requires that we accept the existence of a speaker we cannot see.  Everyday belief requires something similar:  it involves a decision in favor of the true existence of a friend, whose interior “face” we never see.  As St. Augustine says in chapter 121 of his Enchiridion, “We love God now by faith, then we shall love him through sight.  Now we love even our neighbor by faith; for we who are ourselves mortal know not the hearts of mortal men.”  Although we never see God’s true face until we enter the beatific vision, that vision will not simply be the first time we have seen the true face of the divinity:  it will be the first time we have ever seen the true face of anyone at all!

In the end, it seems to me that supernatural faith differs from natural belief because it is a response to a supernatural person.  It is not a human identity that I must affirm, but the identity of God:  not God as he can be known through philosophical argument, but God as he is knowable only by his gift of opening to us his inner life.  Since we are by nature social, we are by nature adequate to the task of “knowing” other human persons, that is, of making the necessary decision in favor of their true identity; we are rightly adjusted to that object.  But the interior identity of God stands above all our natural resources for response.

As a result, faith in God does not just happen to get the assistance of grace, the way a physicist struggling to understand quantum mechanics might happen to receive supernatural assistance.  The act of faith in God by its very nature requires the help of grace.  We could not respond adequately to the revelation of God’s interior life without supernatural resources.  In fact, we could not even know that there is such a thing as an adequate response had not God revealed that, too.

Implicit in this conclusion is that faith itself is a mystery, because faith turns out to be an act defined by a mystery.  Just as “self-defense” cannot be understood apart from “aggression,” and “obedience” cannot be understood apart from “authority,” so “faith” cannot be understood apart “the inner life of God”—which is mysterious to us.  Natural belief is defined in terms of the inner life of another human person; because I am a human person myself and have my own inner life, I can grasp at least in a general way the object and nature of natural belief.  But a faith defined by the truly mysterious divine Thou is ultimately mysterious itself.  Only in the beatific vision, when faith is no longer needed, will faith be understood.

St. Thomas’s introduction to the theological virtues is helpful on this point.  Explaining how the supernatural virtues of faith, hope, and charity are distinct from all natural virtues, he says:  Obiectum autem theologicarum virtutum est ipse Deus, qui est ultimus rerum finis, prout nostrae rationis cognitionem excedit (ST 2.1.63, 2 corp).  All the theological virtues have the same object, namely God; and this is not God as knowable by the philosophers, but God considered precisely inasmuch as he is the ultimate end in a way that exceeds our reason’s knowledge.  So when St. Thomas later says that the formal object of faith is the First Truth (ST 2.2.1) he means God revealed as Truth, just as when he says that charity is based on the communication of God’s happiness to us (ST 2.23.1) he means that happiness which has been revealed to us as the eternal processions of the Trinity.  The formal object of faith is the same self-giving God that is the object of charity.

In my next post, I want to pick up this connection between faith and charity to make one last comment on the nature of faith.  So far I have talked about how it begins, but I have not yet spoken of how it matures.

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