Above all else...

In recent articles I have shared some thoughts in answer to the question “What really matters in education?”. I also described how I believe our views about the purpose of education are shaped by our beliefs about life’s most fundamental questions, such as “What does it mean to be human?”. As Godowa (2009) said “everyone is a philosopher; some are just more aware of it than others”, and I apply this idea to mean that whether your worldview is modern or postmodern, scientific naturalism or moralistic therapeutic deism, this personal philosophy will influence what you think matters in relation to the education of young people.

Not everyone will agree with what I say in this article, as I present a model that has emerged from the way in which I understand the world; namely, through the lens of orthodox (biblical) Christianity. I trust, though, that teachers and school leaders in Christian schools of all types – Anglican, Baptist, Catholic, Lutheran, Presbyterian & Methodist, SDA and Uniting, as well as all the Pentecostal churches – will find something worth considering.

Drawing on ancient Old Testament wisdom, my model proposes that the most important thing we can provide adolescents with is “the beginning of wisdom”, as described in Proverbs 9: 10-11 -

The fear of the?Lord?is the beginning of wisdom, and knowledge of the Holy One?is understanding.?For through wisdom?your days will be many, and years will be added to your life.

I propose that children and young people will be best served by a school environment which enables them to develop the prerequisite (or co-requisite) knowledge, thinking skills, experiences, values and virtues necessary to acquire wisdom. Ideally, in my view, a school environment will have five priorities, underpinning and bringing cohesion to all aspects of school life, as follows -

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a. Christian worldview

In principle at least, Christian schools (unlike government schools) view education through the lens of their distinctive biblical worldview, which might be summarised as follows: a belief that the Bible, as the inspired word of God, is the ultimate source of wisdom for living (Cairney et al., 2011). Based on this biblical foundation, Christian schools (irrespective of their denominational affiliation) share a commitment to the gospel of Jesus Christ, to love of God as well as love of our neighbour, and to a ‘stewardship’ view of the world and its resources.

A Christian worldview also suggests a particular understanding of human nature, of what it means to be human. This understanding is summarised in the expression Imago Dei (made in the image of God, as referred to in the Genesis account of creation) which suggests, among other things, that every human is a creative, precious, moral and spiritual being. From this comes a distinctive understanding of education in general, and of holistic education in particular.

b. Holistic education

Simply put, holistic education may be defined as “concerned with educating the whole person – body, mind and soul – to develop his or her fullest potential” (Lee, 2015). This is in stark contrast with a more narrow, “industrial” model of education, in which education is seen primarily as a mechanism for equipping students with the knowledge and skills required for a life of gainful employment. More than simply adding some sport and arts into a curriculum which focusses on employability skills, I suggest a truly holistic education ought to enable young people to critically reflect on the worldview they will take forward into their adult lives by providing them with opportunities to consider life’s big questions.

Ultimate questions for human beings to answer might include “What is the point of life?” and “What is the good life and how do I lead it?” (McGrath, 2017). These are questions that philosophers and theologians have wrestled with, from the time of Aristotle to the present-day. Modern psychology, developed from the beginning of the 20th century, reinforces the notion that these questions of purpose and significance are still fundamental to human wellbeing (e.g. Rogers, 1961; Seligman, 2002). However, philosophers and theologians have not always come to the same conclusions, especially in their understanding of wisdom, character, purpose and ‘flourishing’. And, of course, there are a range of views in relation to the soul.

c. Character formation

There is widespread agreement that character matters and, increasingly, holistic education is expressed through an emphasis on character development, in schools that have a vision to teach “children to become good people and good students at the same time” (Garber, 2014). Indeed, Garber cautioned us to “beware the temptation to believe that competence can be separated from character, that excellence can be defined in merely academic terms, without a corresponding concern for the kind of people we are”. Davidson et al (2007) talked about “Smart and Good” schools which focus on the development of character as well as intellect.

What does it mean, though, to be a person of “good character”? Again, definitions may vary, although most would agree that good character is demonstrated by virtuous moral behaviour. School leaders who want to embed character education into the culture of their school will need to intentionally teach a “vocabulary of virtues”. I suggest that a good list of virtues to begin with might include compassion, generosity, honesty, integrity, loyalty, humility and courage.

To these moral virtues, the Jubilee Centre for Character and Virtues (2023) have added lists of intellectual, civic and performance virtues (see table 1 below), all of which they propose are integrated to develop the “meta-virtue” of practical wisdom.

d. Flourishing

Student flourishing, or wellbeing, has been brought to the fore with the adoption of Positive Psychology in many schools over the past two decades. However, human flourishing as an educational outcome is not a new idea. Aristotle used the word eudaimonia to describe the “good life”. Although it is not easy to translate into English, eudaimonia has been variously translated as “human flourishing” (Pennington, 2015); alternatively as “gratification” (Seligman, 2002), or “a complete human life lived at its best” (MacIntyre, 2007).

But how does ancient Greek philosophy or, for that matter, (secular) Positive Psychology apply in the context of Christian schools? ?If our worldview tells us that humans comprise a body, mind and soul, and that we are Imago Dei, then we need an understanding of human flourishing that is coherent with our understanding of what is means to be human. I believe we need to go beyond Aristotle’s understanding of virtues and wisdom.? I propose that Christian schools might adopt supra-Aristotelian virtue ethics, based on the belief that the One God is the source of all wisdom and goodness, and that the ultimate expression of flourishing requires that we relate properly to God. In this regard, I like Hackney’s (2021) definition of a truly good life as one in which people who are wise pursue fulfillment, purpose, and completeness.

Of course, it would be neither accurate nor fair to suggest that only Christian schools are concerned about the flourishing of students. Secular schools and Positive Psychology practitioners also emphasise character development and wellbeing. Indeed, the Jubilee Centre for Character & Virtues (2017) stated that “flourishing is the ultimate aim of character education”. Unsurprisingly, however, secular educators usually view flourishing from a humanistic rather than a Christian worldview. To this extent, I believe their understanding falls short of the type of flourishing that I am talking about; the type of flourishing described by the Hebrew word shalom (defined by Plantinga as “universal flourishing, wholeness and delight – a rich state of affairs in which natural needs are satisfied and natural gifts fruitfully employed, a state of affairs that inspires joyful wonder as its Creator and Saviour opens doors and welcomes the creatures in whom he delights.”)

e. Purpose and meaning

According to Victor Frankl (1985), the search for meaning is a “primary force” in the lives of human beings. However, many in contemporary society seem to be struggling with a sense of purposelessness. I suggest that this is largely due to the worldviews which have come to dominate in contemporary Australian society (including Scientific Naturalism, Modernism, Postmodernism and Humanism), none of which offer any spiritually satisfying answers to those looking for the meaning of life. I agree with Brooks (2019), who described our (modern, western) culture as experiencing a “telos-crisis”, where telos is a Greek word, meaning “a moral purpose or ultimate aim.” Again, I cannot help but notice that ancient civilizations had words for rich concepts (like eudaimonia, shalom, telos, and phronesis) that seem to be missing, not only from the vocabulary but also from the experience of many people in the contemporary West.

Of course, I recognise that telos is not exclusively a religious concept. Aristotle proposed that every living being has a telos, and that the telos of human beings was to live virtuously (Ryan & Martela, 2016). Further, Aristotle prized “practical wisdom” (phronesis) and identified it as the distinguishing characteristic of the “fully virtuous person” (Ferkany, 2018).

Nevertheless, if the search for identity, purpose and meaning is part of the universal human condition (as it seems to be, and as Frankl suggested), then why do we not see schools addressing this crucial aspect of a holistic education more explicitly?

That is where wisdom comes in.

Wisdom traditions are as old as human civilisation, being especially prominent in the Babylonian, Egyptian and Greek empires (Goldsworthy, 2011).

I really like the Framework for Character Education developed by the Jubilee Centre, which has practical wisdom (phronesis) as the central, integrating meta-virtue, and I suggest it has much to offer in the context of secular schools. However, in explaining the academic provenance of the Framework, the authors made clear that it "was the result of a deliberate decision taken within the Jubilee Centre to ground its theoretical foundation in neo-Aristotelian virtue ethics". I propose that, in the context of faith-based schools, we should explore what it might mean (or look like) if we were to ground the theoretical foundation in biblical or Christian ethics.?

Gericke (2011) undertook a helpful philosophical analysis of wisdom in the Hebrew Bible, from which I have drawn the following attributes of biblical wisdom –

i. Wisdom requires extensive factual knowledge, as exemplified by King Solomon – Solomon’s wisdom was greater than the wisdom of all the people of the East,?and greater than all the wisdom of Egypt…? And his fame spread to all the surrounding nations.?He spoke three thousand proverbs?and his songs?numbered a thousand and five.?He spoke about plant life, from the cedar of Lebanon to the hyssop?that grows out of walls. He also spoke about animals and birds, reptiles and fish.?From all nations people came to listen to Solomon’s wisdom, sent by all the kings?of the world, who had heard of his wisdom. (1 Kings 4: 30-33).

However, it is not necessary that the wise person knows everything. Rather, they know what they do and don’t know. They also recognise that some things can only be known by God - see, for example, Ecclesiastes 8:17 – Then I saw all that God has done.?No one can comprehend what goes on under the sun. Despite all their efforts to search it out, no one can discover its meaning. Even if the wise claim they know, they cannot really comprehend it.

Thus, there is a certain type of “epistemic” humility associated with wisdom: the truly wise person will probably doubt their own wisdom. The fool, on the other hand, may have no doubts at all - Do you see a person wise in their own eyes? There is more hope for a fool than for them. (Proverbs 26:12)

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ii. More than theoretical knowledge, wisdom must also be practical and applied. Wisdom involves knowing how to live well, and this suggests a moral element. The truly wise person knows and does what is good - And (God) said to the human race, “The fear of the Lord—that is wisdom, and to shun evil?is understanding.” (Job 28: 28). Also, the fear of the?Lord?is the beginning of wisdom; all who follow his precepts have good understanding. (Psalm 111:10)

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iii.?Wisdom may be judged by the success or fruitfulness of a human life, although the way in which this success is measured will likely be different from the way in which ‘success’ is often measured in the world. The outcomes of a wise life will be seen in inner contentment, a good reputation, a clear conscience and peace with God - Blessed are those who find wisdom, those who gain understanding, for she (Wisdom) is more profitable than silver and yields better returns than gold. She is more precious than rubies; nothing you desire can compare with her. (Proverbs 3: 13-15)

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In conclusion, in this article I have argued that what matters most is that education should prepare students for life, and to this end it will have as its over-arching goal what I have described as biblical wisdom. This type of wisdom may begin to be acquired in students at schools that approach holistic education from a Christian worldview, and by taking deliberates measures to promote flourishing, which will include finding purpose and meaning, and by developing character and virtues. This type of wisdom is developed though experience, reflection and as a gift from God. Like Aristotelian phronesis, biblical wisdom enables discerning, deliberative action, especially in situations where virtues collide. Biblical wisdom also yields spiritual virtues of faith and hope, and the spiritual fruit of love, joy, peace, patience, kindness, goodness, faithfulness, humility and self-control (Gal. 5: 22-23). This type of wisdom was described by James, the brother of Jesus - Who is wise and understanding among you? Let them show it?by their good life, by deeds?done in the humility that comes from wisdom.?But if you harbor bitter envy and selfish ambition?in your hearts, do not boast about it or deny the truth.?Such “wisdom” does not come down from heaven?but is earthly, unspiritual, demonic.?For where you have envy and selfish ambition,?there you find disorder and every evil practice. But the wisdom that comes from heaven?is first of all pure; then peace-loving,?considerate, submissive, full of mercy?and good fruit, impartial and sincere. (James 3: 13-17)

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References

Brooks, D. (2019). The second mountain: the quest for a moral life. Penguin Random House.

Cairney, T., Cowling, B., & Jensen, M. (2011). New perspectives in Anglican education: Reconsidering purpose and plotting a future direction. Anglican Education Commission.

Davidson, M., Lickona, T., & Khmelkov, V. (2008). Smart & good schools: A new paradigm for high school character education.?Handbook of moral and character education,?2008.

Ferkany, M. (2020). A developmental theory for Aristotelian practical intelligence.?Journal of Moral Education,?49(1), 111-128.

Frankl, V. E. (1985).?Man's search for meaning. Simon and Schuster.

Garber, S. (2014). Visions of vocation: Common grace for the common good. InterVarsity Press.

Gericke, J. W. (2011). The concept of wisdom in the Hebrew Bible-A comparative-philosophical analysis.?Verbum et Ecclesia,?32(1), 1-6.

Godawa B. (2009) “Hollywood worldviews: Watching Films with Wisdom and Discernment”. Downers Grove, IL: InterVarsity Press.

Goldsworthy, G. (2011). Wisdom and its literature in biblical-theological context.?Southern Baptist Journal of Theology,?15(3), 42-55.

Hackney, C. (2021). Positive Psychology in Christian perspective: Foundations, concepts and applications. InterVarsity Press

Jubilee Centre for Character and Virtues. (2017). A Framework for character education in schools. University of Birmingham.

Lee, E. (2015). Understanding a holistic approach to Christian education. Journal of Christian Education in Korea Vol. 41 (2015. 3. 31) 9-38

MacIntyre, A. (2013). After virtue. A&C Black

McGrath, A. (2017). ?The great mystery: God and the human quest for meaning. Hodder & Stoughton

Pennington, J. (2015). A biblical theology of human flourishing.?Institute for faith, work and economics.

Plantinga, C. (1996).?Not the way it's supposed to be: A breviary of sin. Wm. B. Eerdmans Publishing.

Rogers, C. (1961). On becoming a person. Houghton Mifflin.

Ryan, R. M., & Martela, F. (2016). Eudaimonia as a way of living: Connecting Aristotle with self-determination theory.?Handbook of eudaimonic well-being, 109-122.

Seligman, M. E. (2002).?Authentic happiness: Using the new positive psychology to realize your potential for lasting fulfillment. Random House Australia.

The Holy Bible: New International Version. (I984). International Bible Society. (Original work published 1973)

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