Education

by Ellen G. White

Chapter 26: Methods of Teaching

In all true teaching the personal element is essential. It was in private, often to but one listener, that He gave His most precious instruction. Illustration © Review and Herald Publ. Assoc.

For ages education has had to do chiefly with the memory. This faculty has been taxed to the utmost, while the other mental powers have not been correspondingly developed. Students have spent their time in laboriously crowding the mind with knowledge, very little of which could be utilized. The mind thus burdened with that which it cannot digest and assimilate is weakened; it becomes incapable of vigorous, self-reliant effort, and is content to depend on the judgment and perception of others. {Ed 230.1}

Seeing the evils of this method, some have gone to another extreme. In their view, man needs only to develop that which is within him. Such education leads the student to self-sufficiency, thus cutting him off from the source of true knowledge and power. {Ed 230.2}

The education that consists in the training of the memory, tending to discourage independent thought, has a moral bearing which is too little appreciated. As the student sacrifices the power to reason and judge for himself, he becomes incapable of discriminating between truth and error, and falls an easy prey to deception. He is easily led to follow tradition and custom. {Ed 230.3}

It is a fact widely ignored, though never without [231] danger, that error rarely appears for what it really is. It is by mingling with or attaching itself to truth that it gains acceptance. The eating of the tree of knowledge of good and evil caused the ruin of our first parents, and the acceptance of a mingling of good and evil is the ruin of men and women today. The mind that depends upon the judgment of others is certain, sooner or later, to be misled. {Ed 230.4}

The power to discriminate between right and wrong we can possess only through individual dependence upon God. Each for himself is to learn from Him through His word. Our reasoning powers were given us for use, and God desires them to be exercised. "Come now, and let us reason together" (Isaiah 1:18), He invites us. In reliance upon Him we may have wisdom to "refuse the evil, and choose the good." Isaiah 7:15; James 1:5. {Ed 231.1}

In all true teaching the personal element is essential. Christ in His teaching dealt with men individually. It was by personal contact and association that He trained the Twelve. It was in private, often to but one listener, that He gave His most precious instruction. To the honored rabbi at the night conference on the Mount of Olives, to the despised woman at the well of Sychar, He opened His richest treasures; for in these hearers He discerned the impressible heart, the open mind, the receptive spirit. Even the crowd that so often thronged His steps was not to Christ an indiscriminate mass of human beings. He spoke directly to every mind and appealed to every heart. He watched the faces of His hearers, marked the lighting up of the countenance, the quick, responsive glance, which told that truth had reached the soul; and there vibrated in His heart the answering chord of sympathetic joy. [232] {Ed 231.2}

Christ discerned the possibilities in every human being. He was not turned aside by an unpromising exterior or by unfavorable surroundings. He called Matthew from the tolbooth, and Peter and his brethren from the fishing boat, to learn of Him. {Ed 232.1}

The same personal interest, the same attention to individual development, are needed in educational work today. Many apparently unpromising youth are richly endowed with talents that are put to no use. Their faculties lie hidden because of a lack of discernment on the part of their educators. In many a boy or girl outwardly as unattractive as a rough-hewn stone, may be found precious material that will stand the test of heat and storm and pressure. The true educator, keeping in view what his pupils may become, will recognize the value of the material upon which he is working. He will take a personal interest in each pupil and will seek to develop all his powers. However imperfect, every effort to conform to right principles will be encouraged. {Ed 232.2}

Every youth should be taught the necessity and the power of application. Upon this, far more than upon genius or talent, does success depend. Without application the most brilliant talents avail little, while with rightly directed effort persons of very ordinary natural abilities have accomplished wonders. And genius, at whose achievements we marvel, is almost invariably united with untiring, concentrated effort. {Ed 232.3}

The youth should be taught to aim at the development of all their faculties, the weaker as well as the stronger. With many there is a disposition to restrict their study to certain lines, for which they have a natural liking. This [233] error should be guarded against. The natural aptitudes indicate the direction of the lifework, and, when legitimate, should be carefully cultivated. At the same time it must be kept in mind that a well-balanced character and efficient work in any line depend, to a great degree, on that symmetrical development which is the result of thorough, all-round training. {Ed 232.4}

The teacher should constantly aim at simplicity and effectiveness. He should teach largely by illustration, and even in dealing with older pupils should be careful to make every explanation plain and clear. Many pupils well advanced in years are but children in understanding. {Ed 233.1}

An important element in educational work is enthusiasm. On this point there is a useful suggestion in a remark once made by a celebrated actor. The archbishop of Canterbury had put to him the question why actors in a play affect their audiences so powerfully by speaking of things imaginary, while ministers of the gospel often affect theirs so little by speaking of things real. "With due submission to your grace," replied the actor, "permit me to say that the reason is plain: It lies in the power of enthusiasm. We on the stage speak of things imaginary as if they were real, and you in the pulpit speak of things real as if they were imaginary." {Ed 233.2}

The teacher in his work is dealing with things real, and he should speak of them with all the force and enthusiasm which a knowledge of their reality and importance can inspire. {Ed 233.3}

Every teacher should see to it that his work tends to definite results. Before attempting to teach a subject, he should have a distinct plan in mind, and should know [234] just what he desires to accomplish. He should not rest satisfied with the presentation of any subject until the student understands the principle involved, perceives its truth, and is able to state clearly what he has learned. {Ed 233.4}

So long as the great purpose of education is kept in view, the youth should be encouraged to advance just as far as their capabilities will permit. But before taking up the higher branches of study, let them master the lower. This is too often neglected. Even among students in the higher schools and the colleges there is great deficiency in knowledge of the common branches of education. Many students devote their time to higher mathematics when they are incapable of keeping simple accounts. Many study elocution with a view to acquiring the graces of oratory when they are unable to read in an intelligible and impressive manner. Many who have finished the study of rhetoric fail in the composition and spelling of an ordinary letter. {Ed 234.1}

A thorough knowledge of the essentials of education should be not only the condition of admission to a higher course, but the constant test for continuance and advancement. {Ed 234.2}

And in every branch of education there are objects to be gained more important than those secured by mere technical knowledge. Take language, for example. More important than the acquirement of foreign languages, living or dead, is the ability to write and speak one's mother tongue with ease and accuracy; but no training gained through a knowledge of grammatical rules can compare in importance with the study of language from a higher point of view. With this study, to a great degree, is bound up life's weal or woe. [235] {Ed 234.3}

The chief requisite of language is that it be pure and kind and true—"the outward expression of an inward grace." God says: "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Philippians 4:8. And if such are the thoughts, such will be the expression. {Ed 235.1}

The best school for this language study is the home; but since the work of the home is so often neglected, it devolves on the teacher to aid his pupils in forming right habits of speech. {Ed 235.2}

The teacher can do much to discourage that evil habit, the curse of the community, the neighborhood, and the home—the habit of backbiting, gossip, ungenerous criticism. In this no pains should be spared. Impress upon the students the fact that this habit reveals a lack of culture and refinement and of true goodness of heart; it unfits one both for the society of the truly cultured and refined in this world and for association with the holy ones of heaven. {Ed 235.3}

We think with horror of the cannibal who feasts on the still warm and trembling flesh of his victim; but are the results of even this practice more terrible than are the agony and ruin caused by misrepresenting motive, blackening reputation, dissecting character? Let the children, and the youth as well, learn what God says about these things: {Ed 235.4}

"Death and life are in the power of the tongue." Proverbs 18:21. {Ed 235.5}

In Scripture, backbiters are classed with "haters of God," with "inventors of evil things," with those who are "without natural affection, implacable, unmerciful," "full [236] of envy, murder, debate, deceit, malignity." It is "the judgment of God, that they which commit such things are worthy of death." Romans 1:30, 31, 29, 32. He whom God accounts a citizen of Zion is he that "speaketh the truth in his heart;" "that backbiteth not with his tongue," "nor taketh up a reproach against his neighbor." Psalm 15:2, 3. {Ed 235.6}

God's word condemns also the use of those meaningless phrases and expletives that border on profanity. It condemns the deceptive compliments, the evasions of truth, the exaggerations, the misrepresentations in trade, that are current in society and in the business world. "Let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one." Matthew 5:37, R.V. {Ed 236.1}

"As a madman who casteth firebrands, arrows, and death, so is the man that deceiveth his neighbor, and saith, Am not I in sport?" Proverbs 26:18, 19. {Ed 236.2}

Closely allied to gossip is the covert insinuation, the sly innuendo, by which the unclean in heart seek to insinuate the evil they dare not openly express. Every approach to these practices the youth should be taught to shun as they would shun the leprosy. {Ed 236.3}

In the use of language there is perhaps no error that old and young are more ready to pass over lightly in themselves than hasty, impatient speech. They think it a sufficient excuse to plead, "I was off my guard, and did not really mean what I said." But God's word does not treat it lightly. The Scripture says: {Ed 236.4}

"Seest thou a man that is hasty in his words? there is more hope of a fool than of him." Proverbs 29:20. {Ed 236.5}

"He that hath no rule over his own spirit is like a city that is broken down, and without walls." Proverbs 25:28. {Ed 236.6}

In one moment, by the hasty, passionate, careless [237] tongue, may be wrought evil that a whole lifetime's repentance cannot undo. Oh, the hearts that are broken, the friends estranged, the lives wrecked, by the harsh, hasty words of those who might have brought help and healing! {Ed 236.7}

"There is that speaketh like the piercings of a sword: but the tongue of the wise is health." Proverbs 12:18. {Ed 237.1}

One of the characteristics that should be especially cherished and cultivated in every child is that self-forgetfulness which imparts to the life such an unconscious grace. Of all excellences of character this is one of the most beautiful, and for every true lifework it is one of the qualifications most essential. {Ed 237.2}

Children need appreciation, sympathy, and encouragement, but care should be taken not to foster in them a love of praise. It is not wise to give them special notice, or to repeat before them their clever sayings. The parent or teacher who keeps in view the true ideal of character and the possibilities of achievement, cannot cherish or encourage self-sufficiency. He will not encourage in the youth the desire or effort to display their ability or proficiency. He who looks higher than himself will be humble; yet he will possess a dignity that is not abashed or disconcerted by outward display or human greatness. {Ed 237.3}

It is not by arbitrary law or rule that the graces of character are developed. It is by dwelling in the atmosphere of the pure, the noble, the true. And wherever there is purity of heart and nobleness of character, it will be revealed in purity and nobleness of action and of speech. {Ed 237.4}

"He that loveth pureness of heart, for the grace of his lips the King shall be his friend." Proverbs 22:11. [238] {Ed 237.5}

As with language, so with every other study; it may be so conducted that it will tend to the strengthening and upbuilding of character. {Ed 238.1}

Of no study is this true to a greater degree than of history. Let it be considered from the divine point of view. {Ed 238.2}

As too often taught, history is little more than a record of the rise and fall of kings, the intrigues of courts, the victories and defeats of armies—a story of ambition and greed, of deception, cruelty, and bloodshed. Thus taught, its results cannot but be detrimental. The heart-sickening reiteration of crimes and atrocities, the enormities, the cruelties portrayed, plant seeds that in many lives bring forth fruit in a harvest of evil. {Ed 238.3}

Far better is it to learn, in the light of God's word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed. {Ed 238.4}

Such study will give broad, comprehensive views of life. It will help the youth to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression or degradation of one member means loss to all. {Ed 238.5}

In the study of figures the work should be made practical. Let every youth and every child be taught, not merely to solve imaginary problems, but to keep an [239] accurate account of his own income and outgoes. Let him learn the right use of money by using it. Whether supplied by their parents or by their own earnings, let boys and girls learn to select and purchase their own clothing, their books, and other necessities; and by keeping an account of their expenses they will learn, as they could learn in no other way, the value and the use of money. This training will help them to distinguish true economy from niggardliness on the one hand and prodigality on the other. Rightly directed it will encourage habits of benevolence. It will aid the youth in learning to give, not from the mere impulse of the moment, as their feelings are stirred, but regularly and systematically. {Ed 238.6}

In this way every study may become an aid in the solution of that greatest of all problems, the training of men and women for the best discharge of life's responsibilities. {Ed 239.1}

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