Recently posted on AOI is Bryan Smith’s essay on Christian education, “Educating Narcissus”. Bryan is a friend, fellow parishioner, and a rare jewel in the educating community. He is also the founder of the Orthodox School Association and headmaster of St. Peter’s Orthodox Classical School in Fort Worth, TX. The school has the entire age-range of students, and Bryan works with them everyday. He knows education from top to bottom.
Unfortunately, we now have behind us several decades of professionally sanctioned educational practices which, in their methods as well as in their results, could be called an education to narcissism. Child-centered learning, whole-language practice, and multiple-intelligence theory have taught countless children that nothing matters which has its origin outside the self.
Though perhaps not overtly, the lesson has, nevertheless, been taught. It has been taught in stream-of-consciousness “journaling” where external forms such as spelling and grammar are of no consequence; it has been taught in anti-knowledge schools where memorization is belittled as “rote learning” and administrators declare openly their inability to predict what children will need to know in the future. It has been taught by teachers telling students there are no right answers, and by the cheap teen novels once hidden from the instructor but now assigned as classroom reading because she believes the young people can “relate” to them better. It has been taught in social studies where students learn nothing of the sacrifices of heroic men and women of the past, but everything of their own personal entitlements. In these and so many other ways, our current “progressive” schools encourage children to gaze no farther than their own adolescent images.
There are many problems with this approach. Most practically, it simply fails as a means of education—a fact by now so well documented that only those with careers rooted in the old theories still echo their empty tenets. Moreover, this approach to education assumes a Romantic optimism about human nature that is unjustified by practical experience, denies the fallen nature, and robs young people of the noblest ideas and examples of human kind while forcing them to wallow in the low, the base, and the mediocre. Furthermore, the progressive approach squanders the best opportunity—that of the early school years—to instill a body of objective factual content that can become a network of epiphanies in later years, and to inculcate habits of diligence in the attention to minute details that must always accompany successes that are not accidental. The most dangerous effect of all, however, may be that this progressive approach to education gives children the idea that the universe orbits around the parochial world of themselves and their peers—that the world will forever reconfigure itself around their desires, moods, and natural inclinations.
Many Christian schools, we must admit, are not guiltless of this pedagogical folly.
Bryan, a historically minded educator as well as an historically minded Christian, casts a corrective vision.
The education offered by Orthodox Christian schools has as one of its intentions to lure Narcissus away from his pool. Our focus on the history of Christian Civilization is an attempt to ground young people outside themselves in a legacy of ideas, actions, and aesthetics that span continents and millennia. We want them to see society as comprising the dead, the living, and those yet unborn. Our studies of great historical personalities are intended to impress upon the students how greatly their own lives and options have been shaped by the prudent foresight of another generation. Even in our study of other cultures we are not so impressed with the insular cults of folk-ways as we are with the common nature all humans share—a nature which universally acknowledges one natural law and so points to the existence of a standard higher than the assumptions of any one self-approving group.