What comes to mind when you think of education? School buildings? Libraries? Textbooks? Curricula? Teachers? Most of us probably associate education with at least one of these things, and surely many more could be added. But does education take place outside of such formal settings? Can curricula be found beyond that of the normal course of study? And can teachers be found who are teaching outside of the classroom?

If we simply consider the amount of time students spend outside of class the answer to these questions would surely be a resounding “Yes!” And if we add the strong probability that many of the hours spent outside the class are consumed by various media, for example, we can see another strong reason to answer in the affirmative. Students are virtually suffocated with ideas when they leave the confines of the school building. For many their education has just begun when the last bell rings each day. In fact, many students use whatever mental energy they have to learn only those things that interest them outside of school.

Educational Sources: Parents

What are some of the sources from which students learn? Let’s begin with parents. After years of ministry among youth I am convinced that students want to learn from their parents. In fact, some are desperate for their parents’ wisdom. Thankfully, I have seen the wonderful effects of respect between parents and children. The children are taught the most important truths of life in the home and those truths are accepted because there is a large measure of respect for the parents. Such an atmosphere is patiently developed through the parents’ concentrated, time-consuming dedication to their children. And I hasten to add that I have observed this in single parent as well as blended families. The result is that children who are raised in such a home will usually compare what they are taught outside the home with what they are taught in the home. And the lessons they learn from parents outweigh other lessons.

Unfortunately, though, this situation is much too rare. Many students, including those raised in Christian homes, are left alone to discover what they can without the guidance of parents. When we realize that “true, meaningful communication between parent and child … occupies only about two minutes each day”(1) there should be reason for concern. That amounts to slightly more that 12 hours per year. If that is compared to the amount of time spent in school, for example, what the parents teach in that brief time can be overwhelmed with contrary ideas. Students spend much more time learning at school per week than they do with parents per year! This situation should be seriously considered by Christians when evaluating the current educational climate. If Christian parents are not willing to educate their children there may not be much room for complaining about what is learned outside the home. Children have always needed parental guidance and they always will.

One of the most important directives for the ancient Jews applies to parental responsibility for the education of their children. Deuteronomy 6:4-7, the revered Shema, states that “(5) You shall love the LORD your God will all your heart and with all your soul and with all your might. (6) And these words, which I am commanding you today, shall be on your heart; (7) and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.” This strategic passage was reemphasized by the Lord Jesus (Mark 12:28-30). What a student learns outside of class should begin at home.

Educational Sources: What is Heard, Read, and Seen

Where and by whom is a student educated outside the school and home? Actually the question should use both past and present tenses. Since we are concentrating on education outside the classroom, it’s important to realize that students are constantly being educated, whether they are aware of it or not. Education does not just apply to some type of formal education; it is very much a part of daily life. The Christian student who is attempting to think God’s thoughts after Him is profoundly aware of this. He lives in a world of ideas, and ideas have consequences. Those ideas are so much a part of life that it’s as if they’re a portion of the air we breathe. Students should be conscious of this, but the same is true for all of us. All of us are students.

So where do we find the teachers? There are at least three other sources: what is heard, what is read, and what is seen.

First, what is heard? One morning as I went to the front yard to get the newspaper I heard a loud, repetitive noise that sounded as if it were a woodpecker hammering on metal. When I located the source I realized to my amazement that indeed it was a woodpecker pecking on a metal light covering near our house. My curiosity was aroused so I pursued an answer to my crazy woodpecker question. It turns out that the bird could have heard his prey inside the covering, but couldn’t distinguish for the moment the difference between wood and metal.

The point of this illustration is that the wondrous nature of nature had provided a teachable moment. God’s creation abounds with such opportunities to observe the variety He has given us. And such moments are part of our daily lives.

But most students hear from more obvious sources: peers, radio, television, movies, music, etc. These sources provide a profusion of ideas. They are teachers. And just as in the formal classroom, the student should be listening carefully to see if the lessons should be considered, discarded, or believed.

The second source focuses on what is read. Some studies indicate that people are not reading any longer. This is curious in light of the growth of enormous bookstores filled with many obscure and weighty titles. Be that as it may, the printed word still has an impact. Most students give some attention to reading. Words still have meaning, in spite of the efforts of those who would use words to say that words are meaningless. This is especially true for the Christian student. If he doesn’t revere the Bible to the point of reading and understanding it as the foundation of his education, he is like a ship without a rudder. The ship is afloat but it’s at the mercy of the sea and its currents.

The last of our sources concerns what we see. Since a large percentage of students spend an enormous amount of time viewing television, movies, magazines, and other media, this is a major educational element. Images abound in their lives. This challenges the Christian student to be especially alert to the multitude of ideas that come through her eyes and into her mind.

Educators beyond the classroom are continually vying for the minds of students. Let’s do what we can to lead our students through this maze of ideas.

The Curriculum

One of the major elements of a formal education is the curriculum. This curriculum is usually set for students in the primary grades, it contains some flexibility in middle school, more flexibility in high school, and significant flexibility in college. Regardless of the educational level a student attains, his formal education includes variety. The same is true outside the classroom. The education he receives there includes a varied curriculum. And that curriculum can be found in varied places, from conversations with those with whom he works, to his magazine subscriptions, to the movies he rents. Let’s consider several ideas that generally are found in the educational curriculum outside the classroom.

Man is the Measure of All Things

First, man is the measure of all things. That is, man is the focus of what is taught. This course is called naturalism. God either doesn’t exist, or He may as well not exist because He has nothing to say to us that has meaning. Thus man is left alone to create meaning, value, morality, religion, government, education, and all other aspects of life. This is probably the most influential way of thinking in this country.

Think, for example, of the television programs you may have seen lately. Now consider whether or not those programs included the presence and guidance of a deity, whether the God of the Bible or not. With rare exceptions, the education one receives through such sources doesn’t include any concept of God. Instead, man deals with all problems in his own way, through his own ingenuity. Of course the student usually isn’t able to see the long term results of such decisions. As wonderful as the resolution may appear at the end of a program, the ultimate consequences may be disastrous.

Pleasure is the Highest Good

The second portion of the curriculum is based upon the idea that pleasure is the highest good. This course is called hedonism. Perhaps one of the more obvious places to find this is in your local grocery store. The “textbooks” that are found in the magazine rack near the checkout island contain this message in abundance. The articles, advertisements, and pictures emphasize the supremacy of pleasure above virtues such as self-control and sacrifice. Take a moment sometime just to scan the articles and emphases that are highlighted on the front covers of these magazines. For example, the contents of a recent teen-oriented publication for girls include: “Look Hot Tonight,” “Stud Shopping Tips,” “Love Stories: Secrets of Girls Who Snagged Their Crush,” “Hunky Holidays: Meet the 50 Most Beautiful Guys in the World,” and “The Ultimate Party Guide.” All these titles revolve around the idea that pleasure is the highest good.

True Spirituality Has Many Sources

Third, true spirituality has many sources. This course is called syncretism. Current spiritual emphases have led many students to believe that it doesn’t matter what path you take as long as you are on a path. A trip to a large book store will demonstrate this. For example, you can find many books that contain many ideas about angels, but most of them have nothing to do with biblical doctrine. Or you can find a section dedicated to an assortment of metaphysical teachings, none of which align with biblical teaching. When confronted with such variety the student can be tempted to believe that true spirituality can be found in many places. The Christian student must realize this isn’t possible if his allegiance is to Christ as Lord of all.

What Works is Good

The fourth idea is that what works is good. This course is called pragmatism. This is a particularly attractive part of the curriculum for Americans. And this certainly includes the American Christian student. But it’s a deceptively attractive course. It may lead to results, but at what cost?

I think of a revealing scene in the disturbing Academy Award- winning movie A Clockwork Orange. A young British hoodlum in a futuristic England is programmed to abhor the violence that he continually practiced with his gang. This abhorrence is brought about by forcing him to watch scenes of horrible violence while his eyes are forced open. When he is brought before an audience to demonstrate the change, his programmer tempts him with several opportunities to do violence while the audience watches. He resists the temptations. After the demonstration a clergyman protests by saying that the “boy has no moral choice.” He was manipulated. The programmer scoffs at this claim and states that the result of the experiment is good because “the point is that it works.” “It has relieved the ghastly congestion in our prisons.”

These first four parts of the curriculum are naively optimistic. They describe either present or future existence positively because of supreme confidence in man and his abilities. Other portions of the curriculum are not so optimistic. In fact, they can be frighteningly pessimistic at times.

There is No Meaning

A fifth aspect of the curriculum denies meaning. This course is called existentialism, and sometimes nihilism. The “big” questions of life are asked, but no answers are found. Then the response is either total denial of hope, which should logically lead to suicide, or living by simply acting in the face of absurdity. These perspectives can be found, for example, in some contemporary music and movies. The songs of Nine Inch Nails, the moniker for a musician named Trent Reznor, sometimes contain ideas that are indicative of this. The movies of Woody Allen often contain characters and scenes that depict a search for meaning with no conclusions other than individual acts.

There is No Truth

The last portion of the curriculum is closely connected to what we have just discussed. This course can be called postmodernism. We are living in a culture that increasingly denies an encompassing paradigm for truth. This can be demonstrated by considering what Francis Schaeffer meant by the phrase “true truth.” That is, there is no “big picture” to be seen and understood. We only have individuals and communities who have their own “little truths.” And nothing connects those truths to something bigger than themselves and more lasting than what might work at the moment. This can be heard, seen, and read incessantly. There are too few teachers in the culture’s curriculum who are sharing ideas that are connected to or guided by “true truth.” The ultimate outcome of such thinking can be devastating. Chaos can reign. Then a sense of desperation can prompt us to accept the “truth” of whoever may claim to be able to lead us out of the confusion. Germany experienced this under the reign of Hitler. We should not be so smug as to think it could not happen to us.

Responding to the Curriculum

Man is the measure of all things! Pleasure is the highest good! True spirituality has many sources! What works is good! There is no meaning! There is no truth! These are the ideas that permeate the education a student receives outside the classroom. How can a Christian deal with such a curriculum? Some suggestions are in order.

First, the student should be encouraged to understand that God is the measure of all things, not man. God is an eternal being who is the guide for our lives, both temporal and eternal. Thus we don’t first ask what man thinks, we ask what God thinks. So this means that the student must decide on his primary textbook. Is it the Bible, or some other text?

Second, the student should be led to realize that God’s will is the highest good, not pleasure. This is very important for the contemporary Christian to understand in light of the sensuous nature of our culture. A student easily can get the idea that God is a “kill joy” because it may seem that everyone is having a good time, but he can’t because of God’s restrictions. If he can understand that God’s ideas lead to true freedom and joy, the student can more readily deal with this part of the curriculum.

Third, the student should be challenged to realize that true spirituality is found only through a relationship with the risen Jesus. Jesus lives in us through the indwelling of His Spirit. And this indwelling is only true for the reborn Christian. Yes, there are many spiritual concepts alive in this culture. Many people are searching for something that will give meaning beyond man’s ideas. There is a spiritual hunger. But if we try to relieve that hunger through ideas that come from man’s perceptions of spirituality, we are back where we started: man is the measure of all things.

Fourth, the student should be taught that what works is not always good. Satan can make evil work for a time, but he is the father of lies, and lies lead to spiritual and moral decay.

Fifth, the student should be led to believe that life has meaning. The Christian can see the world around him with the eye of hope because God is in control. As chaotic as things may appear, there is a purpose, there is a plan. People have meaning, past events have meaning, present events have meaning, and future events will have meaning. Christ has died to give us salvation, and He has risen from the dead to give us hope for the present and the future. A student whose mind is infused with meaning will be able to handle the despair around him, and he can share his secure hope in the midst of such despair.

Sixth, the student should be guided to think in terms of the big picture. Imagine a puzzle with thousands of pieces. Now think of attempting to assemble the puzzle without having seen the picture on the box top. That would surely be a frustrating experience. You would have individual pieces but no guide to fit the pieces together. Many attempt to live this way. But the Christian student has the box top. He can begin to put the puzzle of life together with God’s picture in mind.

So, does education take place beyond the classroom? Certainly! May God guide us to help students learn the proper lessons.

Notes

1. J. Kerby Anderson, Signs of Warning, Signs of Hope (Chicago: Moody, 1994), p. 136.

 

©1996 Probe Ministries

Introduction

A number of years ago a school in Missouri was instructed by court order to sponsor school dances over the objections of parents and the school board because the court claimed that the opposition was of a religious nature thus violating separation of church and state. Students have been stopped from voluntarily praying before athletic events, informal Bible studies have been moved off campus, and traditions such as opening prayer and benedictions during graduation ceremonies have been halted by court order or administrative decrees. Textbooks have also been purged of Judeo- Christian values and teachers have been ordered to remove Bibles from their desks because of the potential harm to students that they represent. Have the schools created an environment that is hostile to Christian belief?

Stephen Carter, a Yale law professor (The Culture of Disbelief, Basic Books, 1993) argues that religion in America is being reduced to the level of a hobby, that fewer and fewer avenues are available for one’s beliefs to find acceptable public expression. Our public schools are a prime example of this secularization. This has caused undue hardship for many Christian students. Some administrators, reacting to the heated debate surrounding public expressions of faith, have sought to create a neutral environment by excluding any reference to religious ideas or even ideas that might have a religious origin. The result has often been to create an environment hostile to belief, precisely what the Supreme Court has argued against in its cases which restricted practices of worship in the schools such as school-led prayer and Scripture reading. The fallout of removing a Christian influence from the marketplace of ideas on campus has been the promotion of a naturalistic worldview which assumes that the universe is the consequence of blind chance.

This whole area of student rights is a relatively recent one. In the past, the courts have been hesitant to interfere with the legislative powers of state assemblies and the authority of locally elected school boards. But since the sixties, more and more issues are being settled in court. This trend reflects the breakdown of a consensus of values in our society, and it is likely to get worse.

When public schools reinforce the values held in common by a majority of parents sending their children off to school, conflicts are likely to be resolved locally. But in recent decades school administrators have been less likely to support traditional Judeo- Christian values which are still popular with most parents. Instead, schools have often abandoned accommodating neutrality and purged Christian thought from the school setting. Parents and students have felt compelled to take legal action, claiming that their constitutional rights of free speech and religious expression have been violated.

How should the U. S. Constitution’s guarantee of freedom of religion be balanced with the growing diversity in our public schools? In a time of growing centralization in education, how can schools cope with the rights of students that are far more diversified than in the past?

In this pamphlet we will look at some of the specific issues surrounding the concept of student rights beginning with a definition of the often used phrase “separation of church and state.” Then we will cover equal access, freedom of expression, the distribution of religious materials, prayer, as well as the Hatch Amendment.

Separation of Church and State

In 1803 Thomas Jefferson helped to ratify a treaty with the Kaskaskia Indians resulting in the United States paying one hundred dollars a year to support a Catholic priest in the region, and contributing three hundred dollars to help the tribe build a church. Later, as president of the Washington, D.C., school board, Jefferson was the chief author of the first plan for public education in the city. Reports indicate that the Bible and the Watts Hymnal were the principal, if not the only books, used for reading in the city’s schools. Yet those who advocate a strict separation between church and state usually refer back to Thomas Jefferson’s use of the phrase in 1802 when speaking to the Danbury Baptist Association in Connecticut. By using this phrase did Jefferson hope to separate Christian thought and ideals from all of public life, including education? Actually, Jefferson was a very complex thinker and desired neither a purely secular nor a Christian education.

What then, does the phrase “separation of church and state” mean? More importantly, what did it mean to the Founding Fathers? This is a crucial issue! A common interpretation was recently expressed in a major newspaper’s editorial page. The writer argued that public school students using a classroom to voluntarily study the Bible would be a violation of the establishment clause of the First Amendment, and that the mere presence of religious ideas and speech promotes religion. His reasoning was that the tax dollars spent to heat and light the room puts the government in the business of establishing a religion. Is this view consistent with a historical interpretation of the First Amendment?

Recent Supreme Court cases dealing with church/state controversies have resulted in some interesting comments by the justices. In the Lynch vs. Donnelly case in 1984, the court mentioned that in the very week that Congress approved the Establishment Clause as part of the Bill of Rights for submission to the states, it enacted legislation providing for paid chaplains for the House and Senate. The day after the First Amendment was proposed, Congress urged President Washington to proclaim a day of public thanksgiving and prayer. In Abington vs. Schempp the Court declared that the Founding Fathers believed devotedly that there was a God and that the unalienable rights of man were rooted in Him and that this is clearly evidenced in their writings, from the Mayflower Compact to the U. S. Constitution itself.

The Supreme Court has recognized that every establishment clause case must balance the tension between unnecessary intrusion of either the church or the state upon the other, and the reality that, as the Court has so often noted, total separation of the two is not possible. The Court has long maintained a doctrine of accommodating neutrality in regards to religion and the public school system. This is based on the case Zorach vs. Clauson in 1952 which stated that the U. S. Constitution does not require complete separation of church and state, and that it affirmatively mandates accommodation, not merely tolerance of all religions, forbidding hostility toward any.

Any concept of students’ rights must include some accommodation by our public institutions in regards to religious beliefs and practices. The primary purpose of the First Amendment, and its resulting “wall of separation” between church and state, is to secure religious liberty.

Equal Access

On the surface, this issue seems fairly uncomplicated. Do students have the right to meet voluntarily on a high school campus for the purpose of studying the Bible and prayer if other non-curricular clubs enjoy the same privilege? Yet this issue has been the focus of more than fifteen major court cases since 1975, the Equal Access Act passed by Congress in 1984, and finally a Supreme Court case in 1990.

To many, this subject involves blatant discrimination against students who participate in activities that include religious speech and ideas. By refusing to allow students to organize Bible clubs during regular club meeting times, administrators are singling out Christians merely because of the content of their speech.

To others, the idea of students voluntarily studying the Bible and praying presents a situation “too dangerous to permit.” Others see equal access as just another attempt to install prayer in the public schools, and they hold up the banner of separation of church and state in an attempt to ward off this evil violation of our Constitution.

Let’s review exactly what legal rights a student does enjoy thanks to the “Equal Access” bill and the Mergens Supreme Court decision in 1990. First, schools may not discriminate against Bible clubs if they allow other non-curricular clubs to meet. A non-curricular club or student group is defined as any group that does not directly relate to the courses offered by the school. Some examples might be chess clubs, stamp collecting clubs, or community service clubs. School policy must be consistent towards all clubs regardless of the content of their meetings. The specific guidelines established are:

 

• The club must be student initiated and voluntary.
• The club cannot be sponsored by the school.
• School employees may not participate other than as invited guests or neutral supervisors.
• The club cannot interfere with normal school activities. 

It also goes without saying that these clubs must follow other normally expected codes of behavior established by the school. The federal government can cut off federal funding of any school that denies the right of students to organize such clubs. This is a substantial penalty given that title moneys for special education, vocational training, and library materials are a significant portion of many schools’ income.

One would think that the passing of the Equal Access Bill and its affirmation by the Supreme Court would have settled this issue. It didn’t. Mostly due to ignorance of the law and occasionally an anti-religion bias, school administrators sometimes still balk at allowing Bible clubs. Unfortunately, it may take a letter from a Christian legal service in order to bring some school administrators up to speed on the legality of the clubs. Even so, some schools are removing all non-curricular clubs in order to avoid having to allow Bible clubs. This is a remarkable position for school administrators to take and is yet another evidence of the polarization taking place in our society between religious and non-religious people.

The way that students utilize the right to equal access is important. The agenda for any such club should be (1) to encourage and challenge one another to strive for excellence in every area of life and (2) to be a source of light within the secular darkness covering much of our teenage culture today. Angry confrontation with administrators and other students would ruin the positive witness such a club might otherwise accomplish.

Other Rights of Christian Students: Freedom of Speech

In 1969, two high school students and one junior high student who wore black arm bands in protest of the Vietnam war. They were warned of potential expulsion, an admonition which they ignored, and were subsequently removed from school.

The resulting court case made its way to the Supreme Court which determined that students do not shed their constitutional rights at the school house door. This landmark decision, known as the Tinker case, greatly affected the way school administrators deal with certain types of discipline problems. Since the students chose a non-aggressive, non-disruptive form of protest, and since there was no evidence that they in any way interfered with the learning environment of the school, the Court argued that the administrators could not forbid protest simply because they disagreed with the position taken by the students or because they feared that a disruption might occur.

A two-point test has been suggested as a result of the Tinker case. Before setting a policy that will forbid some student behavior, administrators must prove that the action will interfere with or disrupt the work of the school, or force beliefs upon another student. Christians that wear crosses or T-shirts with a Christian message violate neither test. The same idea applies to the spoken word. The Tinker decision embraced the idea that fear or apprehension of disturbance is not enough to overcome the right of freedom of expression. Words spoken in class, in the lunchroom, or on the campus may conflict with the views of others and contain the potential to cause a disturbance, but the Court argued that this hazardous freedom is foundational to our national strength.

The Supreme Court has affirmed the right of Christians to distribute literature on campus, with some qualifications. In the case Martin vs. Struthers the Court equated free speech with the right to hand out literature as long as the literature in question was not libelous, obscene, or disruptive. If the school has no specific policy concerning the distribution of literature by students, Christians may freely do so. If a policy exists, students must conform to it. This may include prior examination of the material, and distribution may be denied during assemblies and other school functions. Outsiders do not enjoy similar privileges. The literature must be selected and distributed by the students.

Although the Supreme Court has outlawed school-sponsored prayer and reading from the Bible, it has not moved to restrict individuals from doing so. Graduation prayers by students have created a legal battle which resulted in Lee vs. Weisman, a Supreme Court decision which found that a prayer which was guided and directed by the school’s principal was unconstitutional. The Court basically said that the school cannot invite a professional clergyman to a school function in order to pray. Students or others on the program may pray voluntarily. The student body may choose a student to act as a chaplain. Another scenario might have parents or students creating the agenda for the graduation ceremony, thus removing the school from placing a prayer on the program. Students do not shed their constitutional right to free speech when they step to the podium.

Christian students on campus must remember that certain responsibilities coincide with these rights. Proverbs 15:1 states that, “A gentle answer turns away wrath, but a harsh word stirs up anger.” If we use our rights and privileges in a Christlike manner we will indeed be His ambassadors, anything less would be contrary to His will.

Other Student Rights

In 1925, the Supreme Court case Pierce vs. Society of Sisters debated the right of parents to send their children to private schools. In that case, justice James McReynolds said, “The child is not the mere creature of the State; those who nurture him and direct his destiny have the right coupled with the high duty, to recognize and prepare him for additional obligations.” In 1984, Congress held a series of hearings on reported abuses by educators who were attempting to change the beliefs of their students in a way that might again be a challenge to parental authority. Congress found that some schools might be overstepping their traditional role by concentrating more on what students believe than on what they know.

The result of these hearings is a law commonly known as the Hatch Amendment. The law protects students from federally sponsored research and experimental programs that make inquiries into students’ personal sexual, family, and religious lives. The law stipulates that all materials, including manuals, audio-visuals, and texts are to be made available to parents for review. And secondly, students shall not be required to submit to psychiatric testing, psychological examination, or treatments which delve into personal areas that might be considered sensitive family matters. But there is one big problem with the law, it only covers federally funded experimental or research-driven programs. What about abusive course-work which isn’t funded directly by federal research?

In regards to day-to-day classwork, the courts have made a distinction between mere exposure to objectionable material and a school’s attempt to coerce its students to adopt a particular political or religious viewpoint. Parents who can prove that coercion is taking place will have a much greater chance in court of forcing the school to accommodate to their beliefs by changing the school’s practices. If coercion is not taking place, and a child is merely being exposed to objectionable material, being excused from the class is more likely.

On the positive side, Christian students do have the right to include religious topics and research in their school work when appropriate. In Florey vs. Sioux Falls School District, Circuit Judge McMillian clarified why students have the right to use religious materials in the classroom. He states that, “To allow students only to study and not to perform religious art, literature and music when such works have developed an independent secular and artistic significance would give students a truncated view of our culture.” In another case titled the Committee for Public Education vs. Nyquist, the Supreme Court stated, “The First Amendment does not forbid all mention of religion in public schools. It is the advancement or inhibition of religion that is prohibited.” When presented objectively any religious topic is fair game for both student and teacher. Indeed, both could make good use of this freedom in covering such topics as the religious views of our Founding Fathers, what role Christian thought has played in important issues such as slavery and abortion, and how Christian thought has been in conflict with other worldviews.

Students can be an effective instrument for reaching other students with the Gospel, but only if they are living consistently with what they believe. This is possible given the rights granted them by the U. S. Constitution. It is our job as parents to see that our schools protect the rights of our children not only to believe, but to live Christianly, for what good is freedom of religion if it covers only our private lives?

Resources

 

Carter, Stephen L. The Culture of Disbelief. New York, N.Y.: Basic Books, 1993.

Staver, Mathew D. Faith & Freedom. Wheaton, Ill.: Crossway Books, 1995.

Whitehead, John W. The Rights of Religious Persons In Public Education. Wheaton, Ill.: Crossway Books, 1991.

 

©1995 Probe Ministries

Changes in Education

It’s the end of your child’s first semester of high school and you are expecting the usual report card. Instead, he brings home a portfolio of work which exemplifies his progress towards achieving a series of educational goals established by the district. What’s a parent to think?

Or perhaps you have just found out that your first grader will be attending a multi-aged classroom next year which utilizes a cooperative education format and a whole language, interdisciplinary curriculum. What should a parent do?

How about finding out that your fifth-grade daughter attends a school that endorses mastery learning, site-based management, and an effective schools administrative plan? Is it time to panic?

In such circumstances, what is the proper course of action? Should you pull your children out and home school them? Or, should you enroll them in a private school?

Educational reform, which seems to be never ending, often places Christians in a difficult position. Frequently it’s hard to know which reforms are hostile to Christian truth, which are merely poorly conceived ideas, and which are actually worthwhile changes in the way we educate children? Many Americans, Christian or otherwise, are becoming cynical regarding educational reform. Every new innovation promises to revolutionize the classroom, and yet things seem to get progressively worse. The last decade has brought more sweeping reform to our schools than ever before, yet few seem to be convinced that our elementary and secondary schools are performing as we would like them to.

In this essay we will evaluate the notion of educational reform in America’s public schools. First, we will consider how one might evaluate reforms in general and then look at specific reforms that are currently being debated. These debates often center on five concerns, or what some call crises, in our schools. They are the crisis of authority, the crisis of content, the crisis of methodology, the crisis of values, and the crisis of funding. The term crisis is used here to connotate “a turning point” rather than “collapse or abandonment.” Although your local school district may not be embroiled in all five of these concerns, each are widespread throughout the country.

Never have so many Americans been so unsure of their public schools, and many of these people are looking for answers, any answers that will solve the problems that they feel are destroying the effectiveness of education in America. This time of crisis coincides with a split in our society over some very basic notions of what America should be and on what intellectual and moral foundations its institutions should rest. This makes our response to these crises as Christians even more significant. It is also a time of opportunity to have considerable impact on the way our schools operate.

Although the terminology surrounding these crises can be esoteric, they are anything but ivory tower issues. Not only is a great deal of money involved, literally billions of tax dollars, but how our children or perhaps our neighbor’s children will be educated will be determined by the resolution of these issues.

Each crisis also represents an opportunity for the Christian community to be salt and light. In order to act as a preservative we must be a discerning people. Too often the Christian community responds to societal change with anger or passivity, when neither are appropriate. Once we gain an understanding of what is happening to our schools we need to respond in a biblically informed manner that seeks the best for both our children and those of our community.

How to Evaluate Reform

Your local school district has just announced that it is installing a new grade school curriculum based on the most recent innovations from brain research. The staff touts the program as widely implemented and research based. As a parent you have yet to take a position on the program, waiting until you have more information, but you feel at a loss as to what type of questions might be appropriate to ask in order to begin your evaluation.

The first step is to understand what is meant by a research- based innovation. For a school program to be truly research-based, an incredible amount of effort must be invested. Unfortunately, few educational reforms are based on such foundations. Two professors of education, Arthur Ellis and Jeffrey Fouts at Seattle Pacific University, have written a book titled Research on Educational Innovations that offers some realistic guidelines for evaluation. The first step in evaluating any reform is to realize that “Theories of human behavior have real, lasting consequences when we try them out on human beings.” For that reason alone we should be careful when applying theory to our classrooms.

There are actually three levels of research that need to be finished before proponents of a theory can claim that their curriculum or innovation is truly “research-based.” The first level is what might be called “pure research.” This often consists of medical or psychological discoveries from clinical experimentation. This kind of research is most effective when specific in focus and highly controlled in methodology, but it might be also be the result of philosophical inquiry. The thinking and writing of Jean Piaget on the development of the intellect is an example of a theoretical source for educational reform that was derived from both observation and philosophical speculation. Unfortunately, this is where the research support of many programs ends, but in order to be called research-based much more needs to be done.

The second level of research involves testing and measuring a theory’s implications for actual learning. Here, the theory discovered in the laboratory or minds of philosophers must be implemented in a classroom setting. With the help of carefully controlled groups, researchers can determine whether or not the innovation actually aids in achieving stated educational goals– that kids really do learn more. A third level of research requires educators to discern if this innovation can be applied successfully school-wide and in diverse settings.

To complete research on an innovation at these three levels takes time, money, and tenacity, three things that are often found lacking in our schools. With the incredible political and social pressures to fix our system, educators often turn to programs that make dramatic promises yet lack the necessary testing and trial periods to substantiate the claims of their promoters.

For the Christian parent, establishing whether or not an educational reform is adequately researched is just the beginning of the evaluation process. Even if a program works in the sense that it achieves its stated goals, not all goals are equally desirable. Every reform must be weighed against biblical truth, because they often make assumptions about human nature, about morality, and the way we should answer some of the other big questions of life. Christian parents can never sit idly on the sidelines regarding their children’s educational experiences, because education, in all its many facets, helps to shape our children’s view of what is real and important in life.

Current Reforms

Outcome-based educational reform is causing some very heated debates throughout the country. At its core OBE is a fairly simple framework around which a curriculum may be organized. It shifts schools away from the current focus on inputs to outcomes, from time units to measured abilities. It assumes all kids can learn, but not at the same speed. Instead of having all students take U.S. history for two semesters of sixteen weeks each, students would be given credit when they master a list of expected behavioral and cognitive outcomes. Not all students will complete the objectives at the same time. The focus is on the tasks to be accomplished, not the time it takes to accomplish them.

OBE would not qualify as a research-based innovation. It claims little or no research at the basic or primary level. At the classroom level, much of the associated research has been done on the concept of mastery learning. There has been considerable amount of work done on this teaching method, and many think that it is a good thing. Others, like Robert Slavin, argue that mastery learning produces short-term or limited results. This still leaves much of the OBE system without a research base. Level three research which seeks to determine if a reform innovation actually works at the district or school level is mostly anecdotal. Stories of how districts have been turned around by OBE are rarely published in journals for critical review.

This doesn’t mean that OBE is without merit; the point is, we really don’t know. What most people get upset about is how many in the educational bureaucracy have used OBE to establish a somewhat politically correct agenda as educational outcomes, often dealing more with feelings and attitudes than with knowledge and skills.

Another reform which creates conflict is the implementation of thinking skills programs. The idea is to formulate content neutral classroom exercises that will enhance thinking skills across the curriculum. This assumes that there are skills that can be isolated from content and be taught to students. Unfortunately, there isn’t an agreed upon list of skills that should be included. Brain research, cognitive science, and information processing theories are possible sources for such a list, but according to Ellis and Fouts in their book Research on Educational Innovations, these have not been tied to basic research programs yet. Since there are ambiguities at the basic level, little level two research has been done to decide if learning can indeed be effected. One study done in 1985 (Norris) concluded that we don’t know much about critical thinking and that what we do know suggests that it tends to be context sensitive which strongly argues against the entire notion of thinking skills courses.

School or district wide analysis of these programs tends to consist of “success stories” with little analysis. Again, at this point there is very little evidence that thinking skills can be taught independently of content.

Both outcome-based reform and higher reasoning skills programs are examples of ideas that have found great favor among educators, but little support among Christian parents. This often reflects the imposition of naturalistic or pantheistic assumptions via these reforms by some educators, rather than a critical evaluation of the reforms methods themselves. Unfortunately, some Christians have resorted to personal attacks on the reformers motives, rather than a careful study of the innovation or methodology itself.

Some school reforms are questionable from the beginning– comprehensive sex education being one that comes to mind. But others may contain helpful attributes and yet be poorly implemented or grow into a dogma that drives out other good or necessary parts of the curriculum. Cooperative education and whole language programs can often fit this description.

The two methodologies are different in that cooperative education has a well established research base supporting it, while whole language lacks much beyond the level one or basic research. Christians have generally been against both concepts, but for different reasons. Let’s first describe the innovations themselves.

Cooperative education grew out of Kurt Lewin’s research in the 1930s on group dynamics and social interaction. One description, offered by an advocate states, “cooperative learning methods share the idea that students work together to learn and are responsible for one another’s learning as well as their own.” The idea is to use group motivation to get individuals to excel and grow. Most models of cooperative learning programs stress:

• interdependence of learners
• student interaction and communication
• individual accountability
• instruction on social skills
• group processing of goal achievement. 

Advocates of cooperative learning have been charged by some Christians with wanting to do away with personal excellence and using group pressure to get children to conform to secular moral norms. I am sure that both of these complaints have justification, but this doesn’t have to be the case. In fact, many advocates of cooperative learning don’t want to do away with the competitive aspect of schooling, they just want to moderate it and to help students to develop the skill of working in groups. Working in groups does not conflict with Christian thinking. In fact, Christian schools and seminaries make use of similar techniques all the time.

A problem occurs when over-zealous promoters of cooperative learning declare all competitive learning to be dangerous, or offer cooperative learning as a schooling panacea equivalent to a cure for cancer. Some teachers fail to hold students accountable for their work which can lead to unequal effort and unjust rewards for individuals. This lesson damages student motivation and the integrity of the teacher.

Whole language has much less research to support its claims, most of which is at the theoretical or basic level. Whole language theorists argue that language is acquired by actually using it rather than by learning its parts. It rejects a technical approach to language which encouraged learning phonics and grammar rules rather than the simple joy of reading and writing. Unfortunately, there is little evidence that this approach teaches students to read and write well. A large study done in 1989 by Stahl and Miller concluded (1) that there is no evidence whole language instruction produces positive effects, and (2) that it may well produce negative ones.

This is not to say that some whole language ideas might not be implemented beneficially with the more traditional phonics, spelling, and grammar instruction. Its emphasis on reading actual literature, not basal readers, is a positive step, as is encouraging students to write often on diverse topics.

There are a number of problems from a theoretical viewpoint that I have with what is promoted as whole language theory, but my response as a Christian should be to work with the teacher and school my child attends, or to find a setting that teaches in a manner that satisfies my expectations. In any case, a Christlike humility should pervade my contact with the teacher and school.

Educators vs. The Public

In spite of the fact that most Americans see the need for improving our public schools, there has been tremendous resistance to reform, both from parents and many teachers. Information found in a recent study titled First Things First: What Americans Expect From the Public Schools, published by the Public Agenda Foundation might give us some reasons why.

Focusing on parents of public school children, and particularly on Christian and African-American families, the report found that these groups support most of the same solutions to our school’s problems. Both groups want higher educational standards and clear guidelines for what students should know and what teachers should teach. They reject social promotions and overwhelmingly feel that high school students should not graduate without writing and speaking English well. African-American parents were even more dissatisfied with their schools than others, and more concerned with low expectations on the part of educators.

A second finding was that school reform was viewed in fundamentally different ways by educators and the public. Most educators believe that schools are doing relatively well while the public feels that much improvement is needed. In Connecticut, 68% of educators felt the schools are better now than when they were in school. Only 16% of the public agreed. Educators and parents differ radically in their explanations for our school’s problems. Educators blame public complacency, taxpayer selfishness and racism. Although the public supports integration and equal opportunity, it rejects the notion that more money will automatically fix our schools.

Parents’ chief concerns are safe, orderly, and focused schools. Nine of ten Americans believe that dependability and discipline will help our students learn better than reforms in test taking or assessments in general. Three out of four parents support permanently removing students caught with guns or drugs from our schools and temporarily removing those who misbehave. Unfortunately, educators rarely make these issues the center of reform proposals. Other findings include the belief that stable families are a more decisive factor for determining student success than a particular school setting is and a perception that educators are often pushing untested experimental methods at the expense of the basics.

Educators and parents were far apart on a number of classroom methods as well. Parents find nothing wrong with having kids memorize the 50 state capitals and where they are located, or to learn to perform math functions without the aid of a calculator. Educators are much more likely to stress higher-order reasoning skills and early use of calculators. Parents in general are less preoccupied with the need for sex ed, AIDS education, multicultural experiences, and even school prayer. They tend to want schools to be safe, orderly, and academically sound.

There seems to be much common ground that the vast majority of parents, and other taxpayers, agree on. As Christians, we probably would be much happier with our schools if they were safe, orderly, and academically sound. Most Christian parents understand and accept the fact that their public schools will not be overtly Christian. On the other hand, they feel that the Christian faith and its presuppositions should receive fair treatment when reforms are instituted. In recent years many Christian parents have seen their schools initiate programs that both challenge and ridicule their beliefs. This isn’t necessary, and it has alienated the very people who must fund and support the schools if they are to be successful.

 

©1995 Probe Ministries

The Humanistic Charade

Most religions consist of a unified system of beliefs that deals with basic views on such things as God and human ethics. The two basic elements in all religions are: (1) a view of God or some ultimate reality, and (2) a view of ethics, derived from ultimate reality. Most often these are expressed in some kind of holy book. Each major religion has a holy book or books. Christianity is no exception. Humanism, as well, has its holy books: The Humanist Manifestos I and II.

The manifesto itself regards humanism as a religion. The very first sentence reads: “Humanism is a philosophical, religious and moral point of view as old as human civilization itself.”(1) So, humanism not only has its “holy books,” but has a view of God as well: It says there is no God.

The second Humanist Manifesto, published in 1973 states; “As in 1933, humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to love and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith.

“Salvationism, based on mere affirmation, still appears as harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other means for survival.”(2)

The manifesto goes on to say, “We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of the survival and fulfillment of the human race. As nontheists, we begin with humans not God, nature not deity.”(3)

The Humanist Manifesto goes on to state, “we can discover no divine purpose or providence for the human species. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves.”(4)

Regarding the individual, the Manifesto says that “in the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults.”(5)

And humanism has a firm position on ethics. Their “bible” says, “Moral values derive their source from human experience. Ethics is autonomous and situational.”(6)

In other words, morals are not derived from absolutes given by God, but are determined by the individual from situation to situation. By and large, the humanists deplore any reference to them as being “religious.” However, the Supreme Court identified secular humanism as a religion on at least two occasions: Abington v. Schempp and Torcaso v. Watkins.

In Torcaso the court spelled out that “religion” in the constitutional sense includes non-theistic, as well as theistic religion and the state is therefore forbidden to prohibit or promote either form of religion.(7)

The concern I have is not whether “humanism” is recognized as a religion by the humanists themselves or not. It is that those who shape the young minds of America are humanists and in most cases they are not willing to be honest about it.

The Great Brain Robbery

Humanism is the dominant view among leading educators in the U.S. They set the trends of modern education, develop the curriculum, dispense federal monies, and advise government officials on educational needs. In short, they hold the future in their hands. As Christian taxpayers we are paying for the overthrow of our own position.

Charles Francis Potter, an original signer of the first Humanist Manifesto and honorary president of the National Education Association, has this to say about public school education:

Education is thus a most powerful ally of Humanism, and every American public school is a school of Humanism.(8)

Not only are the leading educators of America promoting humanism, but so are those who write the textbooks children use in the classroom.

A sociology textbook dealing with ethics states: “There are exceptions to almost all moral laws, depending on the situation. What is wrong in one instance may be right in another. Most children learn that it is wrong to lie. But later they may learn that it is tactless, if not actually wrong, not to lie under certain circumstances.”(9)

To show how this is coming about, we will go first to the basic issue the change in the philosophy of education. We will then examine some of the fruit the specific programs carrying the humanist message into the classrooms. Finally, we will examine the attitude of those in educational leadership who are trying to promote humanism in the schools, whether it be secular or cosmic in nature.

Educational Philosophy

Most of us have thought that the schools’ basic responsibility is to teach what is known as the three “R’s”: reading, writing and arithmetic. But the fact that many students today cannot pass basic aptitude tests indicate the failure of the public schools in teaching the three “R’s.”

A recent Time magazine essay stated that “a standardized math test was given to 13-year-olds in six countries last year,” and that the “Koreans did the best. Americans did the worst.” Besides being shown triangles and equations, the kids were shown the statement “I am good at mathematics.” Koreans were least likely to agree with this statement, while Americans were most likely to agree, with 68 percent in agreement.(10)

The conclusion one might make regarding these informative results is that American school children are not very good at math, but they feel good about it.

Today leading educators no longer see their job primarily to be the teaching of these necessary skills. The philosophy of education has undergone a fundamental change. Educators now perceive their jobs to be the complete “resocialization” of the child–the complete reshaping of his values, beliefs and morals.

Teaching is now being viewed as a form of therapy, the classroom as a clinic, and the teacher as a therapist whose job it is to apply psychological techniques in the shaping of the child’s personality and values.

Teacher as Therapist

S. I. Hayakawa, U. S. Senator from California, was an educator for most of his life. On the floor of the U. S. Senate, he stated:

In recent years in colleges of education and schools of sociology and psychology, an educational heresy has flourished . . . The heresy of which I speak regards the fundamental task of education as therapy.(11)

The National Education Association report, “Education for the 70’s,” states clearly that “schools will become clinics whose purpose is to provide individualized psycho-social treatment for the student, and teachers must become psycho-social therapists.”(12)

The February 1968 issue of the National Education Journal states:

The most controversial issue of the 21st Century will pertain to the ends and means of human behavior and who will determine them. The first education question will not be `What knowledge is of the most worth?’ but `What kind of human behavior do we wish to produce?'(13)

Who will determine human behavior, and what kind of behavior do we want? Who will engineer society, and what kind of society shall we design? These are the tasks the educational leaders have set for themselves. They are not thinking small.

Catherine Barrett, a former president of the NEA, said:

We will need to recognize that the so-called basic skills, which represent nearly the total effort in elementary schools, will be taught in 1/4 of the present school day. The remaining time will be devoted to what is truly fundamental and basic.(14)

Barrett wishes to press on to bigger and more significant things, such as redesigning society by reshaping our children’s values. Educational leaders are saying the big question in education is: What human behavior do we want, and who will produce it?

The question we need to ask is: By what pattern do these educators propose to reconstruct society, and whose values will be taught? You can believe that it will not be the Judeo-Christian value system.

What are the basic programs carrying the humanist message into the classroom? Senator Hayakawa mentions psychodrama, role playing, touch therapy and encounter groups. Others are: values clarification, situation ethics, sensitivity training, survival training and other behavior-oriented programs. Meditation, visualization, guided imagery, along with self-esteem teaching, represent intuitive learning that has become known as “affective education.”

Dr. William Coulson of the Western Sciences Institute indicated that affective learning, self-actualization, is at the root of our nation’s illiteracy.(15)

These programs are designed to modify children’s attitudes, values and beliefs. The primary problem is not the teaching of values, but the fact that these new programs are designed to “free” the children from the Judeo-Christian value system taught by parents and church.

These programs cover such topics as sex education, death ed, drug and alcohol education, family life, human development and personality adjustment. The teaching today by humanists is void of absolutes; there is not a basis of discerning right and wrong. The only wrong is having or holding an absolute.

Relativism is the Key

The only basis for developing morals is what the child himself wants or thinks, and /or what the peer group decides is right. Strong convictions of right and wrong are looked upon as evidence of poor social adjustment and of need for the teachers’ therapy. The bottom line is this the major consensus determines what is right or wrong at any point in our culture, there are no absolutes.

Sheila Schwartz is a member of the American Humanist Association, and her article “Adolescent Literature: Humanism Is Alive and Thriving in the Secondary School” appeared in the January/February 1976 edition of The Humanist. In regard to the impact of secular humanist thought in education, she makes the following statements:

Something wonderful, free, unheralded, and of significance to all humanists is happening in the secondary schools. It is the adolescent-literature movement. They may burn Slaughterhouse Five in North Dakota and ban a number of innocuous books in Kanawha County, but thank God [sic] the crazies don’t do all that much reading. If they did they’d find that they have already been defeated. . . Nothing that is part of contemporary life is taboo in this genre and any valid piece of writing that helps make the world more knowable to young people serves an important humanistic function.(16)

Lastly, what are the basic attitudes of the educational leadership in America?

Sidney Simon is one of the educational elite in the U.S. He is a humanist, teaches at the Center for Humanistic Education in Amherst, Massachusetts, and is one of the main architects of values clarification theory, which is widely used in public schools. Mr. Simon is a professor. He teaches those who will later teach your children and mine in the public school. While Mr. Simon was teaching at Temple University in Philadelphia, he commented on his experience teaching high school students:

I always bootlegged the values stuff. I was assigned to teach social studies in elementary school and I taught values clarification. I was assigned current trends in American education and I taught my trend.(17)

Simon goes on to say, “Keep it subtle, keep it quiet, or the parents will really get upset.”(18)

Rhoda Lorand, a member of the American Board of Professional Psychology, made some observations about the attitudes of educators before the U.S. House Sub-Committee on Education. Her testimony related to House Resolution 5163 having to do with education. Her words are as follows:

The contempt for parents is so shockingly apparent in many of the courses funded under Title III, in which the teacher is required to become an instant psychiatrist who probes the psyche of her pupils, while encouraging them to criticize their parents’ beliefs, values and teachings. This process continues from kindergarten through the twelfth grade.(19)

As parents, we are expected to fund the very teaching methodology that is designed to destroy our influence upon our children.

The New Age Seduction

However, the humanist perspective on education is not the only threat we face today. The humanists became entrenched in the late 1960s and during the 1970s.

During the decade of the eighties and now in the nineties we have a new threat. Those who have bought into the New Age movement have a goal to influence the young as well. The January/February 1983 issue of The Humanist carried this article titled “A Religion for a New Age.” The author stated:

I am convinced that the battle for humankind’s future must be waged and won in the public school classroom by teachers who correctly perceive their role as the proselytizers of a new faith: a religion of humanity that recognizes and respects the spark of what theologians call divinity in every human being. These teachers must embody the same selfless dedication as the most rabid fundamentalist preachers, for they will be ministers of another sort, utilizing a classroom instead of a pulpit to convey humanist values in whatever subject they teach, regardless of the educational level preschool day care or large state university.(20)

The main thrust of this new threat is eastern in philosophy and origin. Humanism as a religion represents a real threat to our Christian heritage, but eastern philosophical ideas by comparison are deadly to our way of life.

Instructor magazine, a publication for teachers, carried an article entitled “Your Kids are Psychic! But they may never know it without your help.” The article says that “teachers in particular are in a position to play an exciting role in the psychic development of children.”(21) The article goes on to identify psychic ability as the practice of telepathy, clairvoyance, precognition and retrocognition.

As teachers continue their path toward enlightenment of their students, they may step into the world of “confluent education.” Dr. Beverly Galyean describes confluent education as a “wholistic” approach to learning. The basic premises of “confluent education” should cause great concern within the Christian community.

Among Dr. Galyean’s premises are:

In essence we are not individuals but part of the universal consciousness [which is God]. Realizing this essential unity, and experiencing oneself as part of it, is a major goal for a child’s education.

Because each person is part of the universal consciousness which is love, each contains all the wisdom and love of the universe. This wisdom and love is the `higher self.’ The child can tap into this universal mind and receive advice, information and help from it. This is usually done through meditation and contact with spirit guides.

Each person creates his or her own reality by choosing what to perceive and how to perceive it. As we teach children to focus on positive thoughts and feelings of love, their reality will become that.(22)

Dr. Galyean sums up her beliefs by saying that

Once we begin to see that we are all God . . . the whole purpose of life is to reown the Godlikeness within us; the perfect love, the perfect wisdom, the perfect understanding, the perfect intelligence, and when we do that we create back to that old, that essential oneness which is consciousness. So my whole view is very much based on that idea.(23)

As Christians our response to New Age influences in public school education can be carried out in several ways.

First, we must develop a relationship with the school. One possibility might be through actively working as a volunteer on campus in some capacity. Another is getting to know your child’s teacher and his or her worldview.

Second, we must discern he particular bias of the textbooks used in the classroom. Whether they are humanistic in their approach or eastern and whether they properly treat the Judeo-Christian world view.

Third, if we discover that our Judeo-Christian perspectives are being sacrificed for the inclusion of alternative views, then we must become politically involved and seek the election of individuals to the school board and other effective positions who reflect a more traditional stance.

Fourth, we must continue to be actively involved in our children’s lives. Furthermore, we must teach our children to become discriminators. We cannot ever accept the idea that our child’s education is someone else’s responsibility.

It is imperative that we educate others as to the problems within the system and then take appropriate action.

As Christians, our response to New Age influences in public school education can be carried out by developing a relationship with the school and getting to know our children’s teacher and his or her particular worldview.

We must also be aware of the bias represented in our children’s textbooks. However, more importantly, we must develop a deeper relationship with our children, thereby becoming the greatest of all the various influences in their young lives. Unless we achieve this goal, we will have emotionally and spiritually lost the battle for our children’s future.

---

 

Notes

1. Paul Kurtz, Humanist Manifesto I (Buffalo, N.Y.: Prometheus Books, 1979), 9.

2. Paul Kurtz, Edwin H. Wilson, Humanist Manifesto II (Buffalo, N.Y.: Prometheus Books, 1979), 13.

3. Kurtz, Humanist Manifesto II, 16.

4. Kurtz, Humanist Manifesto II, 17.

5. Torcaso v. Watkins, 367 US 488, 1961, 495n.

6. Virginia Armstrong, Humanism in American Education I, (Blackstone Institute of Public Law and Policy).

7. Helen M. Hughes, Inquiries in Sociology (Newton, Mass.: Allyn and Bacon, 1972), 37.

8. Charles Krauthammer, “Education: Doing Bad and Feeling Good,” Time, 5 February 1990, 78.

9. Address to the U.S. Senate, U.S. Department of Education Hearing, March 1984.

10. “Education for the 70’s,” National Education Report.

11. National Education Journal, (Feb. 1968).

12. Timothy D. Crater, “The Unproclaimed Priests of Public Education,” Christianity Today, 10 April 1981, 45.

13. William R. Coulson, “Memorandum to Federal Drug Education Panel,” 23 April 1988, Program Newsletter (La Jolla, Calif.: May 1988).

14. Sheila Schwartz, “Adolescent Literature: Humanism is Alive and Thriving in the Secondary School,” The Humanist, Jan. Feb. 1976.

15. Crater, “Unproclaimed Priests,” 46.

16. Ibid., 47.

17. Ibid.

18. John Dunphy, “A Religion for a New Age,” The Humanist, Jan. Feb. 1983, 26.

19. Alex Tanous and Katherine Fair Donnelly, “Your Kids Are Psychic!,” Instructor Magazine, April 1980, 65.

20. Frances Adeney, “Some Schools Are Looking East for Answers,” Moody Monthly, May 1982, 19.

21. Ibid.

 

©1995 Probe Ministries.

In Colossians 2:8 Paul states that a Christian should

See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.

This verse has particular application for the young person who is about to engage in the intellectual and social combat that can be found on many of our campuses. Our colleges and universities are often “hotbeds” for non-Christian thought and life. The following examples bring this to our attention.

A sociology professor asked her students, “How many of you believe that abortion is wrong? Stand up.” Five students stood. She told them to continue standing. She then asked, “Of you five, how many believe that it is wrong to distribute condoms in middle schools?” One was left standing. The professor left this godly young lady standing in silence for a long time and then told her she wanted to talk with her after class. During that meeting the student was told that if she persisted in such beliefs she would have a great deal of difficulty receiving her certification as a social worker.

During the first meeting of an architecture class the students were told to lie on the floor. The professor then turned off the lights and taught them how to meditate.

At a church-related university a Christian student was surprised to learn that one requirement in an art class was to practice yoga.

At another church-related university a professor stated that “communism is infinitely superior to any other political-economic system.”

In an open declaration on the campus at Harvard, the university chaplain announced that he is homosexual.

As part of the resident assistant training at Cornell University, students “were forced to watch pornographic movies of hard core gay and lesbian sex.”(1)

At St. Cloud State University in Minnesota, students who believe that homosexuality is an unhealthy behavior are actually discouraged from applying to the social work program.”(2)

In a nationwide survey of adults, 72% of the people between the ages of 18 and 25 rejected the notion of absolute truth.(3)

George Keller, chair of the graduate program at the University of Pennsylvania, has described many college professors in the following manner.

Most scholars have lost interest in the fundamental questions about character, people’s deepest beliefs, moral sense and values. They have become procedural and instrumental and many believe that they are value-free. They carry around all sorts of “faiths”–in the basic goodness of human nature, in humankind’s ability to master all of Nature’s processes and secrets, that more knowledge will result in a more harmonious society, that people can be made better by restructuring institutions or by smaller or larger government–without acknowledging the existence of these deep faiths.(4)

These are but a few of the many illustrations and statistics that could be cited as indications of contemporary college life. Are your students ready for such things? The following suggestions may be applied to help them in their preparation.

Develop a Christian Worldview

The first suggestion is to help them develop a Christian world view. A worldview is a system of beliefs about the world and ourselves that influences the way we live. What system of beliefs do your students embrace, and does that system influence their total life? For example, if young people claim to be a Christian, that assertion implies that they believe certain things and those things should influence all aspects of their lives, including their intellects.

College campuses are “hotbeds” for a multitude of worldviews. This does not necessarily mean there is an “openness” to the variety of ideas. Academic and religious prejudice are very much alive. But it does mean that students should be prepared for the reality of this diversity. For example, they need to realize that the majority of their professors will be naturalists who leave God out of everything and have contempt toward those who think otherwise. So how can students begin to think with a Christian worldview? James Sire has suggested a series of questions that can help determine what your students’ worldviews may be.(5) These questions are unusual and challenging, but my experience has shown me that once students begin to concentrate, the majority of them respond.

1. Why is there something rather than nothing?

Some say that something came from nothing. Others believe in an impersonal beginning. Or some assert that matter is eternal. Christians believe in a beginning caused by a personal God.

2. How do you explain human nature?

One answer is that we are born neither good nor evil. Another answer is that we are born good, but society causes us to behave otherwise. Or others contend that we are evolved social animals who have instinctive traits that cause internal conflict. The Christian faith affirms that we are created in the image of God–but have a fallen nature.

3. What happens to us at death?

Some believe that death brings individual extinction. Others presume that we are reincarnated. Christianity affirms that believers will spend eternity in heaven with God.

4. How does one determine right and wrong?

Among the views held by non-Christians are these: ethics are cultural or situational; there is no free choice; “oughts” are derived from an “is”; or might makes right. The Christian position is that standards of conduct are revealed by God.

5. How do you know that you know?

Many trust in the mind as the center of knowledge. Others trust in the senses; we know only what is perceived. The Christian understands there are some things we know only because we are told. God has revealed Himself.

6. What is the meaning of history?

Some say there is no meaning. Some believe history is progressing to a heaven on earth. The Christian sees that we are being prepared for life with a loving and holy God.

If you can encourage your students to consider such questions, they will be much more secure in the college environment.

The Mind is Important

The second suggestion is to lead young people to understand that the mind is important in a Christian’s life. The Bible puts significant stress on the mind. For example, Jesus responded to a scribe by stating the most important commandment:

The foremost is, “Hear O Israel; the Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” (Mark 12:29-30)

John Stott has written that “God certainly abases the pride of men, but he does not despise the mind which he himself has made.”(6) Your college-bound students should be encouraged to see their minds as vital aspects of their devotion to God.

Make Christian Beliefs Their Own

Third, help your student make Christian beliefs their own. Too often Christian young people spend their pre-college years repeating phrases and doctrines without intellectual conviction. They need to go beyond cliches. It will be much better for them to do this with you rather than a professor or another student who may be antagonistic toward Christianity.

Paul realized that his young friend Timothy had become convinced of the truth of Christianity. Paul wrote to Timothy, saying “continue in the things you have learned and become convinced of, knowing from whom you have learned them” (2 Tim. 3:14). Paul praised the early Christians of Berea for the way they examined the truth. He wrote, “Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so” (Acts 17:11).

If a student has ownership of his beliefs he is going to be much better prepared for the questions and doubts that can arise while interacting with contrary ideas.

From the “What” to the “Why”

Fourth, encourage students to go beyond the “What?” to the “Why?” of their beliefs. As young people enter the last few years of secondary education, they begin to think more abstractly and begin to ask “Why?” more frequently. Paul Little speaks to this.

“Doubt is a word that strikes terror to the soul and often it is suppressed in a way that is very unhealthy. This is a particularly acute problem for those who have been reared in Christian homes and in the Christian Church.”(7)

The apostle Peter affirms the need to find answers to tough questions in 1 Peter 3:15. He writes, “Sanctify Christ as Lord in your hearts, always being ready to make a defense to every one who asks you to give an account for the hope that is in you, yet with gentleness and reverence.” If students are going to live and think as Christians on campus, they will be asked to defend their faith. Such an occasion will not be nearly as threatening if they have been allowed to ask their own questions and receive answers within the home and church.

Breaking the Sacred-Secular Barrier

The fifth suggestion is to help students begin to break down the sacred/secular barrier.

“All truth is God’s truth” is a maxim that should be understood by all Christians. To deny this is to deny a unified worldview and tacitly to deny the truth.(8) Arthur Holmes has addressed this with insightful comments:

“If the sacred-secular distinction fades and we grant that all truth is ultimately God’s truth, then intellectual work can be God’s work as much as preaching the gospel, feeding the hungry, or healing the sick. It too is a sacred task.”(9)

The first chapter of Daniel offers wonderful insights into this issue. Daniel and his friends were taught all that the University of Babylon could offer them, but they “graduated” with their faith strengthened. They entered an ungodly arena with the understanding that the truth would prevail.

Expose Them to Christian Scholarship

The sixth suggestion is to familiarize your student with Christian scholarship. “Christian students have available many books on Christianity and scholarship; they need to read these if they are seeking a Christian perspective in their studies.”(10) When I began my college career in the early 60s I had no idea there were Christian scholars who had addressed every academic discipline I might study. It wasn’t until many years later that this ignorance was alleviated. Christian students need to know there is help. A Christian scholar has written something that will help them sort out the many issues that come their way.

Admittedly, this is probably the most difficult of the suggestions we have offered to this point. You may not know where to turn for resources. Begin with your pastor. If you don’t get the response you need, call a nearby seminary or Christian college that you trust. Or call Probe Ministries and purchase one of our college prep notebooks. These notebooks contains numerous bibliographies.

Ask First, “Is it True?”

The last suggestion is to teach them to ask first, “Is it true?” not “Does it work?” Of course the truth about any subject should be applied. But the student should first be as sure as possible that it is the truth that is being applied.

There are things that are absolutely true, and the student needs to understand that, especially in a collegiate atmosphere that tends to deny truth. Jesus said, “If you abide in My word, then you are truly disciples of Mine; and you shall know the truth, and the truth shall make you free” (John 8:3132). He also said, “I am the way, and the truth, and the life; no one comes to the Father, but through Me” (John 14:6). The Christian student who is dedicated to Christ has insights to the truth that many of his professors, tragically, may never possess.

How Do We Teach These Things?

In reading the preceding suggestions you may have begun to wonder how you could relate such ideas. The subsequent recommendations may be of help.

First, do role playing with your students occasionally. This can be done either with an individual or a group of youth.

For example, if you are working with a group, find someone from outside your church or school that the students do not know. This person should have a working knowledge of the ways in which non- Christians think. Introduce him to the group as a sociology professor from a nearby college or university. Tell the students you recently met the professor in a restaurant, at a lecture he was delivering, or devise some other scenario. Also mention that the professor is doing research concerning the beliefs of American teenagers and he would like to ask them some questions. Then the “professor” is to begin to ask them a series of blunt questions regarding their beliefs. The six worldview questions we discussed earlier in this pamphlet are apropos. The idea of all this is to challenge every cliche the students may use in their responses. Nothing is to be accepted without definition or elaboration. Within ten minutes of the closing time for the meeting the pseudo- professor should tell them his true identity and assure them that he is also a believer. After the students gasp, tell them you are planning a teaching series on apologetics so that they can be better prepared for the issues that were raised during the role play.

Second, write to the colleges and universities that are of interest to your students. Ask to receive a catalog that includes course descriptions. Look through these descriptions and discuss the worldviews that are espoused. For example, the majority of course descriptions within the sciences are going to emphasize evolution. Read what is stated and talk about the assumptions that are inherent in the synopses, as well as the things that are left out that a Christian may want to consider.

Third, show your students, by example, how to ask good questions. For instance, if naturalist professors begin to decry the moral condition of society, they are borrowing such a position from a worldview other than their own. Thus it may be legitimate to ask what brings them to the conclusion that rights and wrongs exist and how do they determine the difference? More role playing in this regard can be effective.

Fourth, send your student to a Probe Mind Games College Prep Conference. Or, better yet, organize one in your own community. We at Probe have begun to travel around the country to help older youth, their parents, and college students prepare for contemporary college life. If you are interested in this possibility, simply call us at 1-800-899-7762. God has been blessing this wing of our ministry, and we would be honored to share it with you and help in any way we can.

But whether it is through Probe, or through your energies, let’s do what we can to help our students prepare for the intellectual challenges of college life.

Notes

1. J. Stanley Oakes, “Tear Down the System,” The Real Issue, November/December 1993), 11.
2. Ibid.
3. George Barna, What Americans Believe (Ventura, Calif.: Regal Books, 1991), 83.
4. George Keller, quoted in “Examining the Christian University,” D. Ray Hostetter, Messiah College President’s Report (September 1993), 3-4.
5. James W. Sire, The Universe Next Door (Downers Grove, Ill.:InterVarsity, 1988), 18.
6. John R. W. Stott, Your Mind Matters (Downers Grove, Ill.: InterVarsity, 1972), 10.
7. Paul E. Little, Know Why You Believe (Downers Grove, Ill.:InterVarsity, 1968), 5.
8. Arthur Holmes, All Truth Is God’s Truth (Downers Grove, Ill.:InterVarsity, 1977), 16.
9. Ibid., 27.
10. Brian J. Walsh, and J. Richard Middleton, The Transforming Vision (Downers Grove, Ill.:InterVarsity, 1984), 185.

©1994 Probe Ministries

Controversy Over Self-Esteem Curricula

In the last several years a controversy has been building over the use of self-esteem curricula in our schools. Educators claim that these programs encourage creativity, increase concentration, decrease drug use, and delay sexual activity. These so-called life skills programs are being used in gifted, sex-ed, drug-ed, and regular classrooms, in public and private schools.

Opponents of the programs argue that the current focus on self-esteem is a direct result of a change in the way we view human nature. This change has been towards a relativistic view of morality, which discourages belief in transcendent moral values. Students are prompted to seek truth within and to see moral values, or ethics, as emanating from that process. Truth is seen as tied to a particular person; it becomes biographical. What is true for you may not be true for me.

Hundreds of self-esteem-oriented programs are now used in schools. “Quest,” one of the most popular programs, is used in 20,000 schools throughout the world. “DUSO” and “Pumsy” have caused controversy in hundreds of elementary schools across the country.

Although the philosophical foundation for these programs goes back a number of decades, a turning point occurred in 1986 when California sponsored a study on self-esteem called the “California Task Force to Promote Self-Esteem and Personal and Social Responsibility. The driving force behind the legislation was California State Assembly member John Vasconcellos. His personal search for self-esteem sheds light on the nature of this movement. Vasconcellos was raised in a strict Catholic home. He writes, “I had been conditioned to know myself basically as a sinner, guilt- ridden and ashamed, constantly beating my breast and professing my unworthiness.”(1) But in the 1960s he went through a period of Rogerian person-centered therapy with a priest-psychologist and claims that he became more fully integrated and more whole. Thus he turned his life work toward this issue of self-esteem.

Vasconcellos sees two possible models for defining human nature. The first he labels a constrained vision, supported by the writings of Adam Smith, Thomas Hobbes, and Frederick Hayek. The second is an unconstrained vision, associated with Jean-Jacques Rousseau and John Locke. The constrained vision sees man as basically evil, needing to be governed and controlled. The unconstrained vision sees man as “basically good, even perfectible.” Vasconcellos chose the second view after hearing Carl Rogers speak on the subject. Vasconcellos argues that the self-esteem movement is built upon the “faith that people are basically good and that a relationship exists between self-esteem and healthy human behavior. He adds that self-esteem is a “deeply felt appreciation of ‘oneself and one’s natural being,’ a trust of one’s instincts and abilities.”(2) This information about Vasconcellos is important for understanding why this controversy is so heated and significant. It is not just about what curricula will be used to teach our children, but about how we view human nature itself. Our view of human nature will determine the kind of education we design for our children and the goals towards which that education will aspire.

Visualization and Self-Esteem

Vasconcellos believes that self-esteem results from developing a deeply felt appreciation of oneself and one’s natural being. But what is our natural being? Some who hold an Eastern view of human nature have argued that our natural being is spiritual and ultimately one with the rest of the universe.

A subtle example of this is a curriculum called “Flights of Fantasy” by Lorraine Plum. The manual says that

Flights of Fantasy is designed to enhance and refine children’s natural inclination to image and fantasize–to use this special ability as a powerful vehicle for developing language, creativity, relaxation and a positive self-concept.

It adds that

…only when we consciously and consistently provide experiences that acknowledge the body, the feelings, and the spirit, and honor both hemispheric functions of the brain, can we say with any sense of integrity that we are striving to develop the whole person.(3)

Just what is meant by providing experiences that acknowledge a person’s spirit?

The author argues that two types of seeing are available to us. The first is “external seeing,” a combination of optical sensory abilities and the interpreting ability of the brain. The other type is “internal seeing,” which utilizes the brain’s ability to visualize or fantasize. Plum believes that both are real experiences in the sense that our bodies respond equally to both. Finally, here’s the pitch for an Eastern view of human nature: Plum asserts that, with its visualization and fantasy experiences, “Flights of Fantasy” will help students feel connected to nature and the entire universe, be more open to risk-taking, develop a sense of wonder, and become aware of personal power. All of these notions fit well into an Eastern, New Age perspective.

A monistic, Eastern worldview believes that all is one. Distinctions in the physical realm are mere illusions. When we get in touch with this oneness, we will have inner powers similar to Christ and other so-called risen masters. In a sense, humans are gods, limited gods who suffer from amnesia. A consciousness-raising experience is necessary to reconnect with this oneness. Various meditative states, visualization techniques and Yoga are used to experience oneness with the universe.

Not every instructor using these materials buys into this religious view. Many use them innocently, hoping to bring experiences into their classroom that might somehow benefit troubled students. But authors such as Jack Canfield, a friend of John Vasconcellos, have a definite purpose in mind. In his article “Education in the New Age,” Canfield promotes activities that put children in contact with wisdom that he believes lies deep within each of us. He sees himself as a bridge between Eastern and Western thought, particularly in our schools.(4)

At minimum, “Flights of Fantasy” gives the impression that people can change their psychological state by sheer self-will. The manual states that if our mental images are

…portraits of self-doubt and failure, we have the power to replace them with self-confident, successful images. If we are unable to get into the image mentally, we will not get into the behavior physically.

This view of human nature leaves out any notion of sin or an obligation to a transcendent moral order. In its view we are perfectible, self-correcting, autonomous beings.

The curriculum may also be laying the ground-work for an Eastern view of human nature, one that conflicts dramatically with the biblical view that we are the creation of a personal, all-powerful, loving God.

Pumsy

A very popular theme of modern culture is the concept of “wisdom within”: the heroes in George Lucas’s Star Wars trilogy used the power of “The Force,” and Shirley MacClaine’s New Age gospel teaches that we must turn inward to find truth. Pumsy, a self- esteem curriculum used in primary schools across the country, focuses on this “wisdom within” theme. Although Pumsy teaches behavior that Christians can wholeheartedly endorse and attempts to help children be independent from peer influence, it also teaches in a subtle way that children have an autonomous source of wisdom within themselves.

Advocates of self-esteem curricula argue that these programs are needed to help those children who are overwhelmed by the negative aspects of culture or home environment, but they also claim that all children can benefit from class time spent focusing within themselves and being told how naturally good they are. Again we find the idea that by getting in touch with our natural goodness we will automatically behave in a manner that is personally rewarding. An example of this belief in our natural goodness is found in the Pumsy student storybook:

Your clear mind is the best friend you’ll ever have. It will always be there when you need it. It is always close to you and it will never leave you. You may think you have lost your clear mind, but it will never lose you.

Attributes of this clear mind are worth noting. According to the workbook, “It always finds a way to get you to the other side of the wall, if you just listen to it . . . trust and let it do good things for you.” According to the manual, clear minds are also a source of peacefulness and strength.

When Pumsy, an imaginary dragon, is in her clear mind, she feels good about herself; when she is in her mud mind, nothing goes right–she doesn’t like herself or anything else. Students are told that they can leave behind their mud minds and put on a clear mind whenever they choose to. In other words, bad feelings can be overcome merely by choosing to ignore them, by positing a clear mind.

Songs sung by the children focus on the same theme. Lyrics to one say, “I am special. So are you. I am enough. You are, too.” Another says, “When I am responsible for my day, many, many things seem to go my way. Good consequences. Good consequences. That’s the life for me!” The message of this curriculum is not very subtle: Humans have the power to perfect themselves emotionally and psychologically, they only need to choose to do so. The only sin that exists is not choosing a clear mind.

This curricula prompts some important questions. Are all negative feelings bad? Is it necessarily a good thing to be able to shut off mourning for a lost loved one? Can a person really alter his or her situation merely by thinking positively? We all recognize the importance of self-confidence, but how closely does the self-esteem taught by this program match reality? Does it really benefit our students? When we read that American students perform poorly on international math tests, yet feel good about their ability to do math, something is wrong. Could we be causing students to develop a false security based on feelings that may not match reality? From a Christian viewpoint, our children need to know that they bear God’s image, which bestows great dignity and purpose to life. They must be aware that they are fallen creatures in need of redemption and transformation and a renewal of their minds in order to be more like Christ.

Quest

Quest is one of the most used drug-education programs in America. It includes high-school, junior-high, and some grade-school components. What makes discussion of this curriculum difficult is that its founder, Rick Little, is a Christian who used input from other Christians in its development. In its original form, the program used values clarification and other non-directive techniques, visualization exercises, and moral decision-making models. These methods have not proven successful in reducing drug use and have been accused of promoting a value-relative worldview. Howard Kirschenbaum, who is closely associated with the values- clarification movement of the 1970s, was hired to write the original curriculum and directed the program towards this approach. Quest makes some of the same assumptions about human nature as Pumsy. If students get in touch with their true selves, which are by nature good, they will not do drugs or be sexually active at an early age. If they see their true value, they will choose only healthy options. The key, according to Quest authors, is not to preach or be highly directive to the kids. Teachers are to be facilitators of discussion, not builders of character. The students naturally determine what is right for them via the decision-making model presented in class. Once they arrive at the right values, Quest assumes they will live consistently with them. The presumptions are that humans desire to do what is right once the right is determined and that they can do so using their own moral convictions.

To be fair, some of the more blatant values-clarification and visualization techniques have been removed, and Kirschenbaum is no longer part of the program. But many still find the overall emphasis to be non-directive and morally relativistic. Ken Greene, an executive director who left the company in 1982, has said,

We thought we were doing God’s will and had invested tremendous amounts of energy and time. . . . It still leaves me a little confused. I sometimes say “Lord, did we forsake the cross?(5)

Dr. James Dobson, a contributor to the original Quest textbook, has recently voiced his concerns about parts of the program. Although he notes that the curriculum has positive aspects, he adds that the authors have incorporated the work of secular humanists into the curriculum and have prescribed group exercises and techniques closely resembling those employed in psychotherapy. This, he argues, is a “risky practice in the absence of professionally trained leadership.”(6) According to William Kilpatrick,

Despite its attempts to distance itself from its past . . . Quest remains a feelings-based program. It still operates on the dubious assumption that morality is a by-product of feeling good about yourself, and it still advertises itself as a child- centered approach.(7)

In spite of the fact that non-directive, values-clarification-based curricula have been used for decades, there is little evidence that they actually reduce the use of drugs or other harmful behaviors. In 1976, researcher Richard Blum found that an “affective drug program” called “Decide” had little positive effect on drug use. Those who sat in the class actually used more drugs than a control group. He found similar results in a repeat of the study in 1978. Research was done on other affective programs in the 1980s. “Smart,” “Here’s Looking at You,” and Quest all were found to increase drug use rather than reduce it.(8 Some states have removed Quest from their approved drug education list because it fails to comply with federal mandates that these programs clearly state that drugs are harmful and against the law.

Criticism and an Alternative

Although an early advocate of non-directive, self-esteem-oriented therapy, humanistic psychologist Abraham Maslow began to question the use of this approach for children later in his life. He argued that

…self actualization does not occur in young people . . . they have not learned how to be patient; nor have they learned enough about evil in themselves and others . . . nor have they generally become knowledgeable and educated enough to open the possibility of becoming wise.They have not acquired enough courage to be unpopular, to be unashamed about being openly virtuous.”(9)

Nondirective therapeutic approaches used by Carl Rogers, Abraham Maslow, and William Coulson produced a pattern of failure in schools even in the hands of these founding experts. Coulson now says, “We owe the American public an apology. Can we expect relatively untrained teachers to achieve better results?”

One specific objection to these programs is their use of hypnotic trance induction and suggestion techniques. Psychologists feel that the constant use of trance-induced altered states of consciousness may cause difficulty for some students in differentiating reality and fantasy. An altered mental state is the mind’s defense mechanism, particularly in children, for enduring extremely stressful situations. If these self-protective mechanisms are taught when a child is not under life-threatening stress, the ability to distinguish reality from fantasy in the future may be impaired.

Some feel that affective educational programs undermine authority as well. Along with an emphasis on moral tolerance, these programs often state that there are no right or wrong answers to moral questions. This leaves students open to the considerable power of peer pressure and group conformity and reduces the validity of parental or church influence. Although this approach may leave students with an uncritically good feeling about themselves, there is little evidence that this feeling correlates to academic success or healthy, moral decisions.

Many wonder whether schools can deal with values in a manner that isn’t offensive to Christians and still be constitutional. Dr. William Kilpatrick, an education professor at the University of Boston, thinks they can. He advocates “character education, an approach that fell out of favor in the 1960s.

Character education is not a method. It is a comprehensive initiation into life rather than a debate on the difficult intricacies of moral dilemmas. It assumes that most of the time we know the right thing to do; the hard part is summoning the moral will to do it. Thus its emphasis is on moral training; the process of developing good habits. Honesty, helpfulness, and self-control need to become second nature, or instinctive responses, to life’s daily temptations and difficulties.

In reality, one cannot choose to do the right thing unless he or she has the capacity to do so. Selfless behavior is only possible for those who have been trained, via modeling and correction, not to be self-centered. Until we recognize that the virtuous path is the more difficult one, we rob our children even of the possibility of moral discipline. Values-clarification methods, on the other hand, are easy to teach and are fun for the kids. They require little commitment or moral persuasion.

The apostle Paul wrote to the church at Philippi,

Whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things.

This maxim transfers well into the secular realm. Children who are exposed to noble,virtuous behavior, who are given heroes that exhibit selfless sacrifice, are much more likely to do the same when confronted with moral choices.

Notes

1. Andrew M. Mecca, ed., The Social Importance of Self- Esteem (Los Angeles: University of California Press, 1989), xv.
2. Ibid., xii
3. Lorraine Plum, Flights of Fantasy, (Carthage, Ill.: Good Apple, 1980) 2. Emphasis added.
4. William Kilpatrick, Why Johnny Can’t Tell Right from Wrong (New York: Simon and Schuster, 1992), 216.
5. Michael Ebert, Quest’s Founder Listens to Kids Citizen (20 July 1992), 15.
6. Ibid., 2.
7. Kilpatrick, Why Johnny Can’t Tell Right from Wrong, 47.
8. Ibid., 32.
9. Kilpatrick, Why Johnny Can’t Tell Right from Wrong, , 33.

 

©1993 Probe Ministries

A new book, The Culture of Disbelief by Stephen Carter, may be the catalyst to open up a much needed discussion on the role of religious belief in public life. It has even caught the attention of President Clinton. The author teaches law at Yale University, is an Episcopalian, an African-American, and to a great degree an iconoclast, a nonconformist whose ideas will please neither the right nor the left, the liberal nor the conservative. But, just as it took a Nixon, with his irrefutably conservative credentials, to open the door to better relations with communist China, it may be necessary for a Stephen Carter to help bring back into balance the role of religion in America.

This book is provocative, in an irksome, irritating, vexing way, but also in an alluring, insightful way. Carter’s defense of religiously motivated actions in the public square (in government, education, and the marketplace, or wherever people conduct public business) is worth cheering about. Carter argues that our government has trivialized serious religious belief to the point that we are losing the protection once provided by the First Amendment, which was written, according to Carter, to protect religious groups from government interference, not to protect the non-religious from the religious in our society.

The vexing part of Carter’s book is his consistent rejection of conservative biblical positions. He argues vehemently for the right of others to hold them, but then declares these positions to be naive, developed by shoddy thinkers, and just plain wrong. His complete confidence in his position, often without stating why, will be very irritating to readers who hold to biblical inerrancy and a biblical worldview.

With that warning said, this is still an important book for anyone interested in the role of religious belief in America. Carter rightfully points out that the Constitution and First Amendment were written for a world in which regulation was expected to be rare and would almost never impinge on religious liberty. Today, we live in a highly regulated welfare state, one which sees no limits to its regulatory powers. There is literally no place to hide for those who are religious and try to act in a way consistent with those beliefs.

Professor Carter makes a powerful argument that governmental agencies are removing religion as an “ground for objection” to its various mandates, whether they be sex education in the schools or housing anti-discrimination laws. In other words, the beliefs or disbeliefs of those running our government are being imposed on Christians via the power of the ever expanding ruling bureaucracy.

Carter responds to this governmental encroachment into the intimate details of our lives by calling those on both sides of the ideological debates to value, not oppose, those who refuse to accede to the authority of others, for it yields the diversity that America needs. His lucid arguments for true religious freedom, especially from his political and religious position, are helpful and well thought out. Carter is willing to speak boldly against the tyranny of secular government, especially when governmental agencies become oppressive.

Again, let me be very clear. This book will be difficult to read for many believers. Professor Carter bends over backwards to make his message palatable to the more politically correct crowd on our college campuses and in government. On the other hand, conservative Christians can benefit from a close reading of this book. If this book has a significant impact, our government could return to (in regard to religious freedoms) a position much closer to that of our Founding Fathers.

God as a Hobby

The most powerful message of The Culture of Disbelief is that religion has been trivialized in America. By religion, professor Carter is referring to any worshipping group that believes in a supernatural God and that actually makes demands on its members, in this life, based on its beliefs about the nature and character of God. He notes that “More and more, our culture seems to take the position that believing deeply in the tenets of one’s faith represents a kind of mystical irrationality, something that thoughtful, public-spirited American citizens would do better to avoid. If you must worship your God, the lesson runs, at least have the courtesy to disbelieve in the power of prayer; if you must observe your sabbath, have the good sense to understand that it …is just like any other day of the week.” According to Mr. Carter, this development is both unfortunate and dangerous to our religious freedoms in America.

This bias has encouraged some of our public institutions to accept religious prejudice as neutrality. The public schools are one of the more obvious illustrations of this bias. One recent example involves a Colorado public school teacher who was told by superiors to remove his Bible from his desk where students might see it. He was told not to read it, even silently, when students were present. He was also ordered to remove books on Christianity from his classroom library, even though books on Native American religious traditions and the occult were allowed to remain. According to Carter, “The consistent message of modern American society is that whenever the demands of one’s religion conflict with what one has to do to get ahead, one is expected to ignore the religious demands and act…well…rationally.”

Another example of this bias towards religious faith in general is found in modern America’s phobia about those who attempt societal change as a result of religious beliefs. An anti-abortion protestor that is against abortion for religious reasons will conjure up grim pictures of religious wars, inquisitions, and other assorted religious atrocities as examples of people trying to impose their religious will on other people. It is like saying that if those murdered for religious reasons had somehow had a choice, they would have chosen a secular killer: “that those whose writings led to their executions under, say, Stalin, thanked their lucky stars at the last instant of their lives that Communism was at least godless.”

Professor Carter’s response to liberal America’s religious bigotry is to remind them that the civil rights movement “was openly and unashamedly religious in its appeals as it worked to impose its moral vision” on America. One can also remember a time when getting out the evangelical vote for a Democratic Presidential candidate was considered a good thing by many in the press. Jimmy Carter’s campaign was never charged with advocating a narrow sectarianism, as was Ronald Reagan’s or George Bush’s, because his religious sentiments promoted policies that were more in line with the liberal mindset.

Professor Carter recognizes that much of society’s current intolerance of those who are religious focuses on those who advocate a conservative set of values that arise from the belief that God has communicated via the Bible truth about human nature and righteous living, truth that is not available to us via reason alone. Mr. Carter disagrees with the conservative view but sees danger in using the power of government to remove the political freedoms of those who hold to it.

Separation of Church and State

In this important book the author makes some interesting observations concerning church and state in America. For example, Carter believes that, “Simply put, the metaphorical separation of church and state originated in an effort to protect religion from the state, not the state from religion.” As Thomas Jefferson declared, religious liberty is “the most inalienable and sacred of all human rights.” The First Amendment was written to provide the maximum freedom of religion possible. Philip Schaff once called it “the Magna Carta of religious freedom,” and “the first example in history of a government deliberately depriving itself of all legislative control over religion.”

How have these founding ideas about church and state been applied recently in our society? Not very well according to Mr. Carter. The Supreme Court, whose duty it is to interpret the Constitution, has arrived at something called the Lemon test, an appropriate name because it is nearly impossible to apply. It includes three criteria for a statute to satisfy the requirements of the First Amendment. First, the law must have a secular purpose; second, it must neither advance nor inhibit religion; and finally, it must not cause excessive state entanglement with religion.

It is apparent to many that this ruling by the Court works in favor of those trying to build an impenetrable wall between religious belief and our government. Professor Carter notes that if this ruling is taken seriously one would have to question the legality of religiously motivated civil rights legislation. Another question is whether or not one can act in a manner that neither advances nor inhibits religion? For instance, does the government advance religion if it grants tax relief to parents who send their children to private schools? If so, does denying the tax relief inhibit religion by causing parents to be taxed twice for their children’s education?

Carter notes that even the Court has had difficulty in applying this set of standards, mainly because of the way it has defined what is meant by a secular purpose. The Court often focuses on the motivation for a piece of legislation, rather than its political purpose. In other words, the criteria that many would like the Court to use in determining secular purpose would be to ask if the legislation is pursuing a legitimate goal of government or not, rather than inquiring into the religious motivation of the bill’s sponsors. As Professor Carter writes, “The idea that religious motivation renders a statute suspect was never anything but a tortured and unsatisfactory reading of the [establishment] clause…. What the religion clauses of the First Amendment were designed to do was not to remove religious values from the arena of public debate, but to keep them there.”

Mr. Carter understands the difficulty and complexity of law and notes that simply removing the Lemon test would not solve our legal inequities regarding religious belief in America. The legal community is very much split over what should replace the test. Yet he argues that we must not give in to the current notion that the Establishment Clause of the First Amendment was written to protect the secular from the religious for this would lead to establishing “religion as a hobby, trivial and unimportant for serious people, not to be mentioned in serious discourse. And nothing could be further from the constitutional, historical, or philosophical truth.”

The Accommodation of Religion

Although Professor Carter does not agree with positions held by conservative evangelicals on moral issues, he argues eloquently, not only for our right to hold these positions, but to take part in the public debate over them and, if possible, to convince our fellow citizens of the rightness of our policies.

Mr. Carter sees the current culture war as a result of a collision between the ever expanding welfare state and religious autonomy. In its attempt to enforce gender, racial, and sexual preference equity, the government was bound to clash with the discriminatory practices that are part of religious belief. This, in itself, is a remarkable admission from someone who generally agrees with the policies of the current welfare state. Fortunately, Professor Carter values freedom of religion and fears secular governmental tyranny enough to prefer that we err on the side of freedom rather than government control.

How then should the courts rule when religious groups balk at compliance to government established policies like anti-housing discrimination laws? Recent court cases have tended to ignore the significance of religious belief. Carter, however, contends that religious groups ought to be able to establish when and how they are called to discriminate in public settings, with some limitations. He would place a high standard, that of compelling interest, between government policy and religious observance. In other words, government should not be able to force a Christian couple to rent their apartment to two homosexual men unless the it can prove that it has a compelling interest in the issue. Doing so under the standard Carter proposes would be much more difficult than under current standards. Yet without this high standard, or something similar, government will continue to virtually ignore religious faith in creating its rules and regulations.

Professor Carter is very cognizant of the power government has to control or destroy groups via taxation, regulation, or the threat of secular leveling. That occurs when government tries to force every organization to reflect current government policy within its own internal organizational structure and practice. Unfortunately, Mr. Carter’s plan for implementing protection of religious groups is not as satisfying as his defense of religious freedoms. In fact, he comes to the conclusion that satisfying both equality and religious autonomy may not be possible. In one obvious example, that of homosexual employment rights versus the rights of religious groups not to hire homosexuals, Carter’s rejection of biblical constraints on homosexual behavior leaves him without direction. Even so, conservative readers will want to note his fine defense of religiously motivated actions in society.

Carter believes that it is difficult “to see how the law can protect religious freedom in the welfare state if it does not offer exemptions and special protection for religious devotion.” Unfortunately, he never questions the wisdom of the welfare state in general. However, he does see the need for autonomous religious groups that challenge the moral and political orthodoxies of the day, whether they be religiously motivated civil rights groups in the 50s and 60s or anti-abortion groups in the 90s. Government neutrality is a myth, and without religious freedom whatever orthodoxy currently exists in government might be sustained via coercion and intimidation if religious groups are not given sufficient power to act as mediating structures.

Professor Carter’s book is an important one merely because it takes religious belief seriously even though it is sometimes inconsistent and strident in its treatment of conservative evangelicals. Next we will look at another model that some feel is a more biblical approach to the problem of unconstrained government and at what might replace the notion of a welfare state.

Another Model

Although written from a liberal perspective, both politically and theologically, the book argues very effectively for a return to a form of religious freedom that better reflects our Founding Fathers’ thinking. Once the reader gets past the author’s general disregard for what he calls the “Christian Right,” a great deal of helpful material can be garnered for the support of a society which respects religious belief and allows those who are religious full participation in the public affairs of the nation. In light of recent attacks on the role of Christians in politics by the media, this defense by a Yale law professor couldn’t come at a more opportune time.

Professor Carter charges that unless secular liberal theory finds a way to include religious participation in the public moral debate, political disaster may be the result. The outcome will be a narrowly focused elitist theory of government and public life that would indeed inflame the current culture war and drive a greater wedge between those who are religious and those who are not.

Conservative evangelicals should applaud Mr. Carter’s view of religious freedom. His emphasis on religious groups acting as mediating structures between the individual and government and on the rights of families to direct the education of their children are a much needed message for our society. All societies need to determine the distribution of power and authority among its citizens. Many supporting the current welfare state argue that government and individuals should possess the bulk of decision-making ability in our political and judicial framework. This leaves out mediating structures, such as the church, which serves the vital role of challenging both political tyranny and individual anarchy. Professor Carter rightly sees the danger in this position. If authority is focused on state power and individual rights, the state will eventually extinguish the voices of individuals it finds antagonistic to its plans.

Mr. Carter is closer to a Calvinistic view of society than the welfare state model many liberals find comforting. Professor Carter seems to endorse the concept of spheres of influence, the idea that government, the church, and the family all have legitimate, in fact, God-given, authority in their respective domains.

Romans 13 and 1 Timothy 2 declare that God’s purpose for government is to maintain order by punishing the wrongdoer and thus create a peaceful society in which we might live in all godliness and holiness. Ephesians 5, 1 Timothy 3, as well as other passages, lay out the structure and importance of the family in God’s plan for human society. The origin and purpose of the Church is referred to throughout the New Testament. First Timothy 3:15 talks of God’s household, which is the church of the living God, the pillar and foundation of the truth. Those with a high view of Scripture believe that God has ordained these structures within society for good reason. If any of these three spheres try to function outside of its God-given role, the society will suffer as a whole.

The value of Professor Carter’s book is that he is warning society that it has placed far too much authority and power in the hands of our government at the expense of religious groups and families. This is an important message that counters the often held belief that government is the only agent in our culture that can bring about change.

 

©1993 Probe Ministries

Outcome Based Education

Times are changing. The pressure on our public schools to improve, and change, has become intense. Since 1960 our population has increased by 41%, spending on education has increased by 225% (in constant 1990 dollars), but SAT scores have fallen by 8% (or 80 points). Although few would argue that the schools are solely to blame for our children’s declining academic performance, many are hoping that schools can turn this trend around.

The decade of the 80s brought numerous education reforms, but few of them were a dramatic shift from what has gone on before. Outcome-based education (OBE) is one of those that is new, even revolutionary, and is now being promoted as the panacea for America’s educational woes. This reform has been driven by educators in response to demands for greater accountability by taxpayers and as a vehicle for breaking with traditional ideas about how we teach our children. If implemented, this approach to curriculum development could change our schools more than any other reform proposal in the last thirty years.

The focus of past and present curriculum has been on content, on the knowledge to be acquired by each student. Our language, literature, history, customs, traditions, and morals, often called Western civilization, dominated the learning process through secondary school. If students learned the information and performed well on tests and assignments, they received credit for the course and moved on to the next class. The point here is that the curriculum centered on the content to be learned; its purpose was to produce academically competent students. The daily schedule in a school was organized around the content. Each hour was devoted to a given topic; some students responded well to the instruction, and some did not.

Outcome-based education will change the focus of schools from the content to the student. According to William Spady, a major advocate of this type of reform, three goals drive this new approach to creating school curricula. First, all students can learn and succeed, but not on the same day or in the same way. Second, each success by a student breeds more success. Third, schools control the conditions of success. In other words, students are seen as totally malleable creatures. If we create the right environment, any student can be prepared for any academic or vocational career. The key is to custom fit the schools to each student’s learning style and abilities.

The resulting schools will be vastly different from the ones recent generations attended. Yearly and daily schedules will change, teaching responsibilities will change, classroom activities will change, the evaluation of student performance will change, and most importantly, our perception of what it means to be an educated person will change.

What is OBE?

Education is a political and emotional process. Just ask Pennsylvania’s legislators. That state, along with Florida, North Carolina, and Kansas, has been rocked by political battles over the implementation of outcome-based educational reforms. The governor, the state board of education, legislators, and parents have been wrestling over how, and if, this reform should reshape the state’s schools. Twenty-six other states claim to have generated outcome- based programs, and at least another nine are moving in that direction.

Before considering the details of this controversy, let’s review the major differences between the traditional approach to schooling in America and an outcome-based approach.

Whereas previously the school calendar determined what a child might do at any moment of any school day, now progress toward specific outcomes will control activity. Time, content, and teaching technique will be altered to fit the needs of each student. Credit will be given for accomplishing stated outcomes, not for time spent in a given class.

The teacher’s role in the classroom will become that of a coach. The instructor’s goal is to move each child towards pre-determined outcomes rather than attempting to transmit the content of Western civilization to the next generation in a scholarly fashion. This dramatic change in the role of the teacher will occur because the focus is no longer on content. Feelings, attitudes, and skills such as learning to work together in groups will become just as important as learning information–some reformers would argue more important. Where traditional curricula focused on the past, reformers argue that outcome-based methods prepare students for the future and for the constant change which is inevitable in our society.

Many advocates of outcome-based education feel that evaluation methods must change as well since outcomes are now central to curriculum development. We can no longer rely on simple cognitive tests to determine complex outcomes. Vermont is testing a portfolio approach to evaluation, in which art work, literary works, and the results of group projects are added to traditional tests in order to evaluate a student’s progress. Where traditional testing tended to compare the abilities of students with each other, outcome-based reform will be criterion based. This means that all students must master information and skills at a predetermined level in order to move on to the next unit of material.

Implementing OBE Reform

Reformers advocating an outcome-based approach to curriculum development point to the logical simplicity of its technique. First, a list of desired outcomes in the form of student behaviors, skills, attitudes, and abilities is created. Second, learning experiences are designed that will allow teachers to coach the students to a mastery level in each outcome. Third, students are tested. Those who fail to achieve mastery receive remediation or retraining until mastery is achieved. Fourth, upon completion of learner outcomes a student graduates.

On the surface, this seems to be a reasonable approach to learning. In fact, the business world has made extensive use of this method for years, specifically for skills that were easily broken down into distinct units of information or specific behaviors. But as a comprehensive system for educating young minds, a few important questions have been raised. The most obvious question is who will determine the specific outcomes or learner objectives? This is also the area creating the most controversy across the country.

Transitional vs. Transformational OBE

According to William Spady, a reform advocate, outcomes can be written with traditional, transitional, or transformational goals in mind. Spady advocates transformation goals.

Traditional outcome-based programs would use the new methodology to teach traditional content areas like math, history, and science. The state of Illinois is an example of this approach. Although outcomes drive the schooling of these children, the outcomes themselves reflect the traditional content of public schools in the past.

Many teachers find this a positive option for challenging the minimal achiever. For example, a considerable number of students currently find their way through our schools, accumulating enough credits to graduate, while picking up little in the way of content knowledge or skills. Their knowledge base reflects little actual learning, but they have become skilled in working the system. An outcome-based program would prevent such students from graduating or passing to the next grade without reaching a pre-set mastery level of competency.

The idea of transformational reform is causing much turmoil. Transformational OBE subordinates course content to key issues, concepts, and processes. Indeed, Spady calls this the “highest evolution of the OBE concept.” Central to the idea of transformational reform is the notion of outcomes of significance. Examples of such outcomes from Colorado and Wyoming school systems refer to collaborative workers, quality producers, involved citizens, self-directed achievers, and adaptable problem solvers. Spady supports transformational outcomes because they are future oriented, based on descriptions of future conditions that he feels should serve as starting points for OBE designs.

True to the spirit of the reform philosophy, little mention is made about specific things that students should know as a result of being in school. The focus is on attitudes and feelings, personal goals, initiative, and vision–in their words, the whole student.

It is in devising learner outcomes that one’s worldview comes into play. Those who see the world in terms of constant change, politically and morally, find a transformation model useful. They view human nature as evolving, changing rather than fixed.

Christians see human nature as fixed and unchanging. We were created in God’s image yet are now fallen and sinful. We also hold to moral absolutes based on the character of God. The learner outcomes that have been proposed are controversial because they often accept a transformational, changing view of human nature. Advocates of outcome-based education point with pride to its focus on the student rather than course content. They feel that the key to educational reform is to be found in having students master stated learner outcomes. Critics fear that this is exactly what will happen. Their fear is based on the desire of reformers to educate the whole child. What will happen, they ask, when stated learner outcomes violate the moral or religious views of parents?

For example, most sex-education courses used in our schools claim to take a value-neutral approach to human sexuality. Following the example of the Kinsey studies and materials from the Sex Education and Information Council of the United States, most curricula make few distinctions between various sex acts. Sex within marriage between those of the opposite sex is not morally different from sex outside of marriage between those of the same sex. The goal of such programs is self-actualization and making people comfortable with their sexual preferences.

Under the traditional system of course credits a student could take a sex-ed course, totally disagree with the instruction and yet pass the course by doing acceptable work on the tests presented. Occasion-ally, an instructor might make life difficult for a student who fails to conform, but if the student learns the material that would qualify him or her for a passing grade and credit towards graduation.

If transformational outcome-based reformers have their way, this student would not get credit for the course until his or her attitudes, feelings, and behaviors matched the desired goals of the learner outcomes. For instance, in Pennsylvania the state board had recommended learner outcomes that would evaluate a student based on his or her ability to demonstrate a comprehensive understanding of families. Many feel that this is part of the effort to widen the definition of families to include homosexual couples. Another goal requires students to know about and use community health resources. Notice that just knowing that Planned Parenthood has an office in town isn’t enough, one must use it.

Parents vs. the State

The point of all this is to say that transformational outcome- based reform would be a much more efficient mechanism for changing our children’s values and attitudes about issues facing our society. Unfortunately, the direction these changes often take is in conflict with our Christian faith. At the core of this debate is this question, “Who has authority over our children?” Public officials assume they do. Governor Casey of Pennsylvania, calling for reform, told his legislature, “We must never forget that you and I–the elected representatives of the people–and not anyone else–have the ultimate responsibility to assure the future of our children.” I hope this is merely political hyperbole. I would argue that parents of children in the state of Pennsylvania are ultimately responsible for their children’s future. The state has rarely proved itself a trustworthy parent.

Outcome-based education is an ideologically neutral tool for curricular construction; whether it is more effective than traditional approaches remains to be seen. Unfortunately, because of its student-centered approach, its ability to influence individuals with a politically correct set of doctrines seems to be great. Parents (and all other taxpayers) need to weigh the possible benefits of outcome-based reform with the potential negatives.

Other Concerns About OBE

Many parents are concerned about who will determine the learner outcomes for their schools. One criticism already being heard is that many states have adopted very similar outcomes regardless of the process put in place to get community input. Many wonder if there will be real consideration of what learner outcomes the public wants rather than assuming that educators know what’s best for our children. Who will decide what it means to be an educated person, the taxpaying consumer or the providers of education?

If students are going to be allowed to proceed through the material at their own rate, what happens to the brighter children? Eventually students will be at many levels, what then? Will added teachers be necessary? Will computer-assisted instruction allow for individual learning speeds? Either option will cost more money. Some reformers offer a scenario where brighter students help tutor slower ones thereby encouraging group responsibility rather than promoting an elite group of learners. Critics feel that a mastery- learning approach will inevitably hold back brighter students.

With outcome-based reform, many educators are calling for a broader set of evaluation techniques. But early attempts at grading students based on portfolios of various kinds of works has proved difficult. The Rand Corporation studied Vermont’s attempt and found that “rater reliability–the extent to which raters agreed on the quality of a student’s work–was low.” There is a general dislike of standardized tests among the reformers because it focuses on what the child knows rather than the whole child, but is there a viable substitute? Will students find that it is more important to be politically correct than to know specific facts?

Another question to be answered by reformers is whether or not school bureaucracies will allow for such dramatic change? How will the unions respond? Will legislative mandates that are already on the books be removed, or will this new approach simply be laid over the rest, creating a jungle of regulations and red tape? Reformers supporting outcome-based education claim that local schools will actually have more control over their programs. Once learner outcomes are established, schools will be given the freedom to create programs that accomplish these goals. But critics respond by noting that although districts may be given input as to how these outcomes are achieved, local control of the outcomes themselves may be lost.

Finally, there are many who feel that focusing on transformational learner outcomes will allow for hidden agendas to be promoted in the schools. Many parents feel that there is already too much emphasis on global citizenship, radical environmentalism, humanistic views of self-esteem, and human sexuality at the expense of reading, writing, math, and science. They feel that education may become more propagandistic rather than academic in nature. Parents need to find out where their state is in regards to this movement. If an outcome-based program is being pursued, will it focus on traditional or transformational outcomes? If the outcomes are already written and adopted, can a copy be acquired? If they are not written yet, how can parents get involved?

If the state is considering a transformational OBE program, parental concerns should be brought before the legislature. If the reform is local, parents should contact their school board. Parents have an obligation to know what is being taught to their children and if it works. Recently, parental resistance halted the OBE movement in Pennsylvania when it was pointed out to the legislature that there is no solid evidence that the radical changes pro-posed will actually cause kids to learn more. While we still can, let’s make our voices heard on this issue.

Notes

1. “Beyond Traditional Outcome-Based Education,” Educational Leadership (October 1991), p. 67.
2. “Taking Account,” Education Week (17 March 1993), p. 10.
3. “Beyond Traditional,” p. 70.
4. “Amid Controversy, Pa. Board Adopts ‘Learner Outcomes,’” Education Week (20 January 1993), p. 14.
5. “Casey Seeks Legislative Changes in Pa. Learning Goals,” Education Week (3 February 1993), p. 19.
6. “Taking Account,” p. 12.

 

©1993 Probe Ministries

Difficult Choices

Americans seem to be consumed by the idea of choice. But choice can be a burden as well as a blessing. Many Christian parents are confronted today with the complicated choice of how best to educate their children. As the moral standards in our society move further and further from biblical ones, the importance of choice looms ever larger.

In a recent conversation with a friend, this dilemma became even more evident to me. His daughter is about to enter high school. She’s bright and concerned about living Christianly. But her parents are afraid that her desire to be part of the “in” group, to be accepted, could cause her to be negatively influenced by her peers.

The public high school in town is very good. It could be considered above average in many ways. It offers a good academic program and a wide variety of activities. But these parents have some important reservations about sending their daughter there. Like most Christians, they are aware that public schools, by law, are supposed to maintain a strict neutrality concerning religious topics. This has, in recent years, been interpreted by many school administrators to mean that Christian views are to be removed from the classroom.

My friends are also aware that the ethical standards they believe are central to the upbringing of their children are considered quite unusual by most of the students, teachers, and other parents in the community, and that this would place an added burden on their daughter.

They don’t feel capable of home schooling, although they are sympathetic with the philosophy of that movement. A Christian school is available, but it is an hour’s drive away and represents a substantial financial commitment.

These friends, like many other people, are trying to sort through one of the more perplexing dilemmas facing our nation’s parents. By what criteria should parents choose their children’s schools?

Education is a fairly emotional topic: we all tend to return to our own mental images of what it means to be schooled. Some remember public schooling as a joyous time with Christian teachers and a peer group that resulted in lifelong friendships. Others may remember a private school setting that was overly restrictive, resulting in a negative experience. But should we make the decision of how to educate our children today based on how things were twenty or thirty years ago, even in the same school system?

A helpful book titled Schooling Choices: An Examination of Private, Public, & Home Education, edited by Dr. Wayne House, allows three advocates to argue for their favorite schooling environment. Dr. David Smith, a superintendent of schools in Indiana, argues for parents making use of our public schools. Dr. Kenneth Gangel, a professor at Dallas Theological Seminary, defends the Christian school, and Greg Harris, the director of Christian Life Workshops, promotes home schooling. No conclusions are offered by the book; instead, the issues are developed by the proponents themselves, and then critiqued by the other two writers.

If we assume that Christian parents have a God-given responsibility to raise and educate their children in a manner that glorifies God, this discussion of educational choices becomes central to our parenting task. My own children have experienced all three forms of educational institutions. But rather than simplifying the dilemma, this experience has taught me to be hesitant to tell a parent that there is one best educational environment for every child in all circumstances.

Biblical Evidence

In support of a Christian school setting, Dr. Kenneth Gangel argues that all of a child’s education should be Bible-centered. Ephesians 6:4 states, “Parents, do not exasperate your children, instead, bring them up in the training and instruction of the Lord.” If we tell our children to live biblically but train them in a secular setting, we may indeed exasperate them. The question goes beyond sheltering our children from a classroom that is openly hostile to Christianity. Even a neutral approach, if that were possible, would be insufficient. The whole teaching environment must be centered around a Christian worldview.

Public school superintendent Dr. David Smith feels that this is not necessarily true. Quoting Luke 8:16 and Matthew 28:19-20, he prompts Christians to be salt and light and to fulfil the Great Commission in the public schools. Dr. Smith sees public schooling as an experience that will strengthen our children, preparing them for the real world.

Dr. Gangel replies that nowhere does the Bible say, “Give a child twelve years of training in the way he should not go, and he will be made strong by it.” Instead, God tells us, “Train a child in the way he should go, and when he is old he will not turn from it.”

Both Kenneth Gangel and Greg Harris emphasize the importance of peer influence or companionship. Both of them quote Proverbs 13:20, “He who walks with the wise grows wise, but a companion of fools suffers harm,” and 1 Corinthians 15:33, “Do not be deceived, bad company ruins good morals.” It seems clear that our children’s closest companions are to view morality biblically.

Luke 6:40 states, “Every one when he is fully taught will be like his teacher.” Although David Smith feels that public school teachers are a conservative group and that many are Christians, both Gangel and Harris feel that having a Christian teacher is a requirement that should not be left to chance. Greg Harris goes one step further, arguing that parents are in the best position to teach and be companions to their children.

Another major concern is the nature of knowledge and true wisdom. If we believe that “the fear of the Lord is the beginning of knowledge” (Prov. 9:10) and that “in Christ are hidden all the treasures of wisdom and knowledge” (Col. 2:3), then the ability of a public school to give our children a true perspective on the way things really are is placed in question. Perhaps public schools could function as vocational education centers, but even then moral questions would be involved.

Although we can see how Christian public school teachers might influence their students, they will be in constant conflict with textbooks that assume a naturalistic viewpoint and a curriculum that steers clear of controversy. Greg Harris argues that nothing will kill the zeal of a Christian teacher quicker than a public school setting. He feels that many Christians imagine they are having a quiet impact and rationalize that someday the fruit will be more visible, when in fact they are promoting a non-Christian worldview by dividing their professional life from their Christian faith.

Both Harris and Gangel would argue that Christians need to integrate their beliefs with all of their activities. This is becoming more and more difficult in the public school setting, where textbooks, self-esteem programs, drug- and sex-ed curricula, and even the teacher’s unions have adopted a view of humanity and morality that portrays mankind as autonomous from God.

Spiritual Benefits

As Christian parents, we want our children to become spiritually mature more than anything else. While recognizing that their own free will is the greatest factor in their future growth, the Bible does give us hope that training in righteousness now will pay off later.

While admitting that one environment is not necessarily the best for all students, Dr. Smith feels that young people can develop a mature Christian walk in our public schools. In fact, he states that some Christian schools and home schoolers may be doing more harm than good. Because of their narrow, authoritarian, and defensive view towards society, some Christian parents may retard their children’s spiritual and educational development. He feels that these parents are building high emotional walls between themselves and the rest of the evangelical community. Two authors he spotlights for having encouraged such a view are Phyllis Schlafly and Tim LaHaye.

Mr. Harris, on the other hand, sees the home school as a vehicle for restoring the home as the center of life and faith. Our children can be nurtured in the warmth and security of the home while they are still developing spiritually and emotionally. Once their confidence has been built concerning who they are and what they believe, then they are better prepared for the cruel elements of life. Mr. Harris also argues that by not placing our children in an age-segregated setting, they will be less peer-oriented.

Dr. Gangel believes that Christian schools will teach our children that God’s program of joy in Christ supersedes the world’s program of pleasure. He points to Romans 12:2 and the admonition that we are not to be conformed to this world but transformed by the renewing of our mind. This transformation of our minds should take place in all areas of life, including morality and our personal concept of truth. Christian schools afford moments where biblical discussions on these topics are encouraged, not ridiculed.

Although some may feel that a Christian school shelters its students from the real world, Dr. Gangel feels that just the opposite is true. Sheltering occurs when one is taught that man is basically good and that sin is not his most pressing problem. The fact that parents want to remove their children from a setting where 282,000 of them are attacked each month and 112,000 are robbed is not sheltering–it’s common sense.

The question posed by these writers seems to be a simple one: Is it better to educate our children in an environment potentially hostile to the Christian faith or to train them in one that holds exclusively to that view? I do not feel that any of the writers would argue that we should not see the public schools as a potential mission field. The difference is that Mr. Smith wants our children to be the missionaries, where the others feel that only well-grounded adults (and occasionally a rare student) are capable of making an impact without compromising their faith.

Will a child mature more in an exclusively Christian setting or in one governed by secular standards? My personal belief is that it depends greatly on the spiritual maturity of the child. If a student understands the nature of the spiritual battle occurring in our society, and is being equipped at home and at church with the ammunition needed to withstand the inevitable onslaught, then his faith will probably grow. But how many of our young children fit this description? And how many parents are willing to risk their children becoming casualties before they have had the benefit of as much Christian training as possible?

Educational Advantages

Dr. Smith believes that the key to understanding public schools and their ability to educate is tied to the task that public schools have been given. All children are admitted to public schools, regardless of ability or background. In fact, in the last fifteen years alone, 15 million immigrants have been assimilated into our society largely through public schools. Dr. Smith argues that while we are graduating a higher percentage of our young people today than ever before, the average student is more proficient today in both reading and computing than in the past. He claims that the literacy rate today is much higher today than in earlier years.

In response to the accusations that other industrialized countries score higher on similar tests, Dr. Smith refers to work done by Dr. Torstein Husen, chairman of the International Association for the Evaluation of Achievement, who concludes that these tests are often not valid comparisons. As for the Japanese, Mr. Smith would argue that it is the cultural differences in regard to the work ethic, not the educational systems themselves, that produce better results.

Finally, Dr. Smith states that “for the overwhelming majority of children public schools offer the best techniques, curriculum and extracurricular opportunities: in short, the most comprehensive education available.” Although studies have shown that the large, well-established private schools do an admirable job teaching their affluent middle-class clientele, we know little about the effectiveness of the newer, more fundamental Christian schools.

Dr. Gangel challenges this assumption. In a recent year the bill for public education in the U.S. was $278.8 billion, greater than all other nations combined. In a number of cities, public schools spend more than twice the average cost per student than do private schools. But comparisons with other countries and most private schools point to an inferior product, and studies such as A Nation at Risk state that mediocrity threatens our very future as a nation.

One study points out that if cost were not a factor, 45 percent of parents who send their children to public schools would change to private schools. In Chicago, almost half of the public school teachers send their own children to private schools. One very important reason for this is that on standardized tests such as the Stanford Achievement Test, Christian school students perform, on the average, 1.04 years ahead of their public school counterparts.

The reason for the superiority of Christian schools, according to Dr. Gangel, is that they are more focused than public schools. They have made a commitment to the basics of reading, writing, and math. They are not trying to be all things to all people, which is often the demand placed upon public schools. Smaller classes, a consistent philosophy of education, and strict discipline more than make up for whatever is lacking in facilities and equipment.

Dr. Gangel’s argument for private schools has recently been supported by a secular source. The Brookings Institution has published a study titled Politics, Markets, and America’s Schools that sees public schools in America as unable to teach the average student effectively because of a lack of autonomy. Too many outside influences are demanding that schools solve our society’s most unyielding social ills. As a result, the mission and focus of our public schools have been blurred.

Summary

Mr. Harris is not shy about his support of teaching our children at home. He asserts that home schooling yields better results in less time and with less money than the alternative systems. He feels the superiority of home schooling is based on two principles. First is the advantage of tutoring over classroom instruction. Tutors are much more able to focus on the student’s work, give immediate feedback, and adjust the work to an appropriate difficulty level. Parents who focus on the individual learning styles of their children can fashion a curriculum that plays to the child’s strengths, rather than forcing the child to conform to a fixed program.

The second principle is that of delight-directed studies. Parents can focus on what the students are actually interested in and use that natural curiosity to motivate the student. Content at an early age is not as important as developing a taste for the process of study and learning.

Another very important aspect of home schooling is character development. Mr. Harris contends that character is caught, not taught, and that the character of the teacher is of utmost importance. While the courts have stated that the behavior of public school teachers outside of the school setting is not relevant to their classroom duties, home schooling assures that a consistent model will be presented to the student.

Because of the controversy over self-esteem curricula that use relaxation techniques very similar to transcendental meditation and yoga practices, many parents are willing to take on the task of home schooling to avoid their children being forced to take part in therapy they deem harmful. Also, more and more evidence is accumu- lating that the drug- and sex-education programs used in our schools are breaking down parental and religious barriers to dangerous activities and replacing them with the incredible peer pressure of our youth culture.

Another concern for all Christians is the strong influence of the multiculturalism movement in public education. As this movement grows, it is removing from the curriculum the great works that have defined Western Civilization. Much of what is replacing these works is feminist and Marxist in nature, challenging the very foundation of our society’s values.

A recent Gallup poll revealed that six out of ten parents with children in public schools are calling for greater choice in where their children will attend school. For the Christian parent, choice takes on a much larger role. Like all important decisions, it must depend on our goals as parents and our understanding of what God would have us to do as His servants. To choose wisely, we must know our children well. I personally believe that no single environment is appropriate for every child. We must understand that a spiritual war is being fought for the minds and hearts of our children, and that the philosophy of this world is not compatible with the gospel of Jesus Christ.

We have entered a period in our history as a people when a biblical worldview is no longer accepted as the predominant one. As a result, we must think carefully about the purpose of education. If education is just the accumulation of cold data, mere facts to be collected, public schools may be a viable option. That option becomes less attractive if we acknowledge the moral aspect of education.

In 1644 John Milton wrote a short essay on what education should accomplish for the Christian. It reads, in part, “The end then of learning is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him.” Are our children learning to become disciples of Christ, and to love God with all of their hearts, their souls, and their minds?

 

©1992 Probe Ministries

Based on an interview with Dr. W.R. Coulson, Don Closson discusses the damaging effects of humanistic psychology and the non-directive approach to drug and sex ed programs that it encourages.

Interview with Dr. Coulson

I recently had the opportunity to interview Dr. W. R. Coulson concerning the role that humanistic psychology is playing in education. Dr. Coulson was a long-time associate of Carl Rogers, who is considered to be the father of non-directive therapy, a therapy which has now been incorporated into self-esteem, sex-ed, and drug-ed curricula.

Dr. Coulson saw that this form of therapy had some success with mentally distressed people who knew they needed help, but following failures with locked-ward schizophrenics, normal adults, and a parochial school system in California, Dr. Coulson broke with Carl Rogers and is now trying to undo the damage of what might be called humanistic education.

The results of non-directive therapy in education have been disappointing to anyone willing to look at the facts. We asked Dr. Coulson about these negative results. He said:

Every major study of [non-directive therapy in education] over the last 15 years . . . has shown that it produces an opposite effect to what anybody wants. There are packaged curricula all over the country with names like “Quest,” “Skills For Living,” “Skills for Adolescents,” “Here’s Looking at You 2000,” “Omnibudsmen,” “Meology,” and “Growing Healthy.” Every one of them gets the same effect, and that is that they introduce good kids to misconduct, and they do it in the name of non-judgmentalism. They say, “We’re not going to call anything wrong, we’re not going to call drug use wrong, because we’ll make some of the kids in this classroom feel bad because they are already using drugs. Let’s see if we can help people without identifying for them what they’re doing wrong.” What happens is that the kids who are always looking for the objective standard so that they can meet it . . . are left without [one].

We’ve trained [our children] to respect legitimate authority, and now the school is exercising its authority to say, “You’ve got to forget about what your church taught you or what your parents taught you; forget about that business about absolutes and right and wrong. Let’s put those words in quotation marks– “right” and “wrong”–and let’s help you find what you really deeply inside of you want.”

We’ve got youngsters here now who . . . are under the authority of the school [and] are being persuaded that there is a better way. And that way is to make their own decisions. They’re being induced to make decisions about activities that the citizenry of the state have decided are wrong–drug use and teenage sex.

Abraham Maslow

My interview with Dr. W. R. Coulson next focused on the work of Abraham Maslow. Dr. Maslow constructed a theory of self- actualization that described how adults reach peak levels of performance. Much of modern educational practice assumes that Maslow’s theories apply to children.

I asked Dr. Coulson, who worked with Maslow, about this connection between the theory of self-actualization and education in our public schools. He responded:

Abe Maslow, who invented this thing, said it never applied to the population at large, and most definitely not to children. Anybody who wants to check up on my claim that Abe Maslow did a complete turnabout need only look at the second edition of his classic text called Motivation and Personality. He wrote a very lengthy preface . . . [in] an attempt to say that his followers had completely misused what he had written and that it was going to be applied to exploiting children.

Writing in the late 60s, in his personal journals which were published after his death, Maslow said that this is the first generation of young people who have had their own purchasing power, and he feared that his theories of self-actualization and need fulfillment (that famous pyramid, Maslow’s hierarchy of needs) would be used to steal little kids’ money and virtue. . . . In the new preface he writes, “It does not apply to children; they are not mature enough; they have not had enough experience to understand tragedy, for example, nor do they have enough courage to be openly virtuous.”

Our children tend to be somewhat intimidated by their virtue because every other example they are getting, from the secular media, etc., is something very different from virtue.

As a good kid himself, growing up in a Jewish household, Abe Maslow knew that he tended to hang back in assertiveness. The good kids, I’m afraid, sometimes do that, and he saw everything thrown out of balance when the class was opened up to the kids to teach one another. His fear was in anticipation of the research results, which is that when you teach the teacher not to teach anymore but to become a facilitator, and you turn the chairs into a circle, and you say to the kids, in effect, “What would you like to talk about?”–the troubled kids begin to teach the good kids. The experienced kids, the kids who are doing drugs and having sex, teach the good kids that they are insufficiently actualized.

Education has adopted its view of moral and intellectual development from Dr. Maslow, an atheist who argued his views shouldn’t be applied to children. The results are exactly what he predicted: our children are being exploited both economically, by tobacco and beer companies, and sexually by the Playboy mentality.

Self-Esteem

Parents are awakening to the disturbing fact that many educators see their children as mentally or emotionally in need of therapy. What is their illness? Low self-esteem. Low self-esteem is now named as the cause for everything from low grades to drug abuse. The solution being offered is to teach children how to acquire a healthy self-esteem.

Programs have been implemented for developing self-esteem at every grade level. DUSO (Developing Understanding of Self and Others) and Pumsy are two of the most popular elementary-school curricula. Most senior high drug-ed and sex-ed programs focus on self-esteem as well.

I asked Dr. Coulson about the use of these programs, and how parents should react to their children’s placement in them. He said:

I would raise a red flag . . . every time the word values is used. That’s been a difficult word, because for a long time Christians were asking for value-oriented education. The problem is that values has become a relativistic word–it’s subjective.

In California we taught people going through our encounter groups to say, “Well, you have your values, but who’s to say your values should be my values?” We taught mothers and fathers to fear that they were selfish if they imposed their values on their children. There are children now who have become sufficiently sophisticated in this mock psychological wave that they can say to their parents, “We appreciate your value of church-going, it just doesn’t happen to be mine. My experience is other than your experience. After all, Mom and Dad, you did grow up in a different era.”

We’ve taught our children to be clumsy developmental psychologists who are capable of accusing their parents of wanting to oppress them by teaching them the truth. So what we have to do is turn the questions back to those who offer these curricula, like the people who wrote the DUSO curriculum or the Pumsy curriculum, and say, “Is this curriculum just your value? And if so, why should it be our value? Or is your curriculum somehow true? Do you claim to have knowledge in some way of the way things should be everywhere? Do you think you have a grip on a universal [truth], and, if you can grant that you do, can you not grant that we might, and that there might be some kind of competition between our understanding of what our universal obligations are in this world and your own understanding; that there is some kind of universal or absolute that we are seeking?”

Because, in fact, they don’t think that their values are relativistic. They think that everybody ought to be doing this. And that’s precisely their error. I’m a non-directive psychotherapist, and if I were doing therapy, I would still be doing it like Carl Rogers, my teacher, taught me to do it. But I would not be doing it in classrooms, and I would not be doing it with people who could not profit from it. DUSO is an example of a method that’s been taken out of the counseling room and into the classroom, and they’re giving everybody medicine that’s appropriate for a few.

Cooperative Education

Another important topic is the growing popularity of cooperative education programs, programs which place students into groups and allow them to use their own skills of critical thinking to arrive at conclusions about various issues.

Dr. Coulson observed:

Cooperative learning just strikes me as another one of those ways to prevent mothers and fathers and their agents, the public schools and private schools, from teaching effectively what is right and wrong to their children. In a cooperative class the questions are put to the kids, and once again we’re going to find that the impaired children are going to wind up being the teachers of the unimpaired, because the unimpaired tend to have in them somewhat the fear of the Lord. They do not want to give offense, and the other kids don’t care. . . . They’ll go ahead and say whatever is on their minds.

Research, for example, from the American Cancer Society shows that teenage girls who smoke are far more effective in these classroom discussions than teenage girls who don’t smoke, because the teenage girls who smoke have outgoing personalities, party- types. Just let them take over the class and they really will; they’ll run with the ball. And so again, the outcome of this kind of education is always the reverse of what anybody wants.

Central to virtually all of these programs is teaching children a method of decision-making. We asked Dr. Coulson to comment on these decision-making skills.

They teach what the moral philosophers call “consequentialism” as though the only morality is, “How’s it going to work out?” They teach the children a method that they call “decision-making.” Typically, there are Five Steps. Quest is a good example: In the First Step you identify the problem with killing someone for somebody for financial gain. The Second Step is to consider the alternatives. Immediately the Christian, the Jewish, the Muslim, or the God-fearing kid is at a disadvantage because he doesn’t think there is an alternative. The only answer is “No!” It’s an absolute “never”–“Thou shalt not kill.” But the school says, “No, you can’t be a decision-maker, a self-actualizing person, without looking at the alternatives.”

The Third Step is to predict the consequences of each alternative. We know that teenagers particularly feel invulnerable. They think . . . those things adults warn them are going to happen if they misbehave won’t happen, and adults are going to try to fool them and keep them under control for their own convenience. The Fourth Step is to make the decision and act upon it. The Fifth Step is . . . to make an evaluation of the outcome, and, if you don’t like the outcome, then try again. And I say there are kids who have never gotten to Step Five because Step Four killed them. There are kids who have literally died from making a wrong decision in Step Four or gone into unconsciousness, and there is no possibility of evaluation.

The Religious Nature of Humanistic Education

Why would educators implement a curriculum so damaging to what we as Christian parents want for our children? We must consider the religious assumptions held by those who created the theoretical foundations for these programs.

Schools have argued that self-esteem programs are fulfilling parental demands for values education without violating the so- called strict separation of church and state. In other words, they claim that programs such as Pumsy and DUSO are religiously neutral.

As we will hear from Dr. Coulson, the men who originated the theories behind these programs felt it their mission to influence others to see things through their particular worldview.

I asked Dr. Coulson to address the religious nature of humanistic education. He responded:

There are four major streams of influence on what I grew up calling humanistic education. . . . Today these influences remain. They are (1) Abe Maslow’s work with self-actualization and hierarchy of needs; (2) Carl Rogers’s work with non-directive classrooms based on his model of psychotherapy; (3) the work of Lewis Rath and his students–Sidney Simon, Howard Kirshenbaum, Merrill Harmon–called values clarification; (4) the work of Lawrence Kohlberg.

All of these men independently attribute their fundamental insight to John Dewey. In 1934 John Dewey wrote a book called The Common Faith. John Dewey wanted a religion which could be held in common by everybody in America, and, in order for that to happen, it had to be a religion which excluded God. He called it religious humanism–that was Dewey’s term for it, not my term.

Carl Rogers and Abe Maslow admitted to being religious humanists. Carl was from a fundamentalist, Protestant home; Abe was reared in a Jewish home, a somewhat observant home. Both of them got the religion of Dewey. Rogers was a student at Columbia when Dewey was in his Senate seat in the twenties, and Maslow was a doctoral fellow in the next decade. Maslow said in his journals, of the churchgoers, “They’re not religious enough for me.” And Rogers said to Richard Evans, “I’m too religious to be religious.” What these men meant was, “I’m more religious than you are if you affirm a creed and if you go to church. I’m so religious I don’t go to church.”

Dr. Coulson went on to state that there is a fundamental incompatibility between Christianity and these programs. The two belief systems begin with different views of man and God.

As parents, we need to know what kind of therapy is being used on our children. If your child is receiving self-esteem training or non-directive therapy, he or she is losing time needed to become academically competent. That alone constitutes educational malpractice. But even more frightening is the possibility that your child’s faith in the God of Scripture is being replaced with John Dewey’s religious humanism.

 

©1991 Probe Ministries