Voices that attempted to reform educational systems in the nineteenth century sounded like lonely cries in the wilderness. The nineteenth century was a transition era from centuries of traditional thinking. In almost every area of American life—including theology, philosophy, medicine, industrialization, and education—the nineteenth century was in ferment.MOL 344.4

In education, the struggle focused on the old wineskins of classical education that focused on the words (ancient languages) and ideas (philosophies) of Western civilization. ^{5The aims and purposes of education have been a major concern of all societies and great thinkers, at least from the time of Aristotle: “That education should be regulated by law and should be an affair of state is not to be denied, but what should be the character of this public education, and how young persons should be educated, are questions which remain to be considered. As things are, there is disagreement about the subjects. For mankind are by no means agreed about the things to be taught, whether we look to virtue or the best life. Neither is it clear whether education is more concerned with intellectual or with moral virtue. The existing practice is perplexing; no one knows on what principle we should proceed—should the useful in life, or should virtue, or should the higher knowledge, be the aim of our teaching; all three opinions have been entertained. Again, about the means there is no agreement; for different persons, starting with different ideas about the nature of virtue, naturally disagree about the practice of it.” Richard McKeon, ed., The Basic Works of Aristotle (New York: Random House, 1941), “Politica,” book VIII, ch. 2, pp. 1305, 1306.} The educated person, as a common denominator, was expected to read and discuss the ancient poets and philosophers in Greek and Latin. However, the question was being asked: With the emergence of democratic ideas, more leisure time, and changing work conditions and expectations, was this elitist, bookish education meeting the needs of “modern” times? John Locke, Jean Jacques Rousseau, Heinrich Pestalozzi, and others had been saying “no” for several centuries, but their efforts made little “dent” in traditional education. ^{6See Knight, Early Adventist Educators, pp. 4, 5.}MOL 344.5

However, two influences in the nineteenth century were significant and made some impact on Adventist educational reform. Horace Mann (1796-1859) was perhaps the leader in establishing the need for the public school elementary system in the United States. ^{7Education, 5, 6.} He also wrote extensively on the early need for children to understand physiology and to get a practical education. ^{8James and Ellen White published excerpts from Mann’s writings in Health: Or How to Live (V:19-25; VI:25-47). Writing from Australia, Mrs. White asked her son, Edson, who was contemplating the journey, to bring with him certain books that Mann had authored.}MOL 344.6

The other major influence centered in educational experiments with manual labor coupled with the emphasis on Biblical instruction rather than the traditional classics at certain academic institutions. Oberlin College (Ohio), the best known of these centers, promoted the Bible as “a textbook in all the departments of education,” integrated a manual labor program for all students, required physiology, and fostered a campus environment of non-competition in areas usually associated with prizes and honors. Its president/founder announced: “The system of education in this Institute will provide for the body and heart as well as the intellect: for it aims at the best education of the whole man.” But by the late 1850s these remarkable educational reforms had lost their initial enthusiasm and their programs soon conformed to the prevailing pattern of other American colleges. ^{9Knight, Early Educators, pp. 5, 6.}MOL 344.7

Though Oberlin faded as a reforming institution, probably because it did not maintain a compelling spiritual context, other voices arose that emphasized a more practical education (progressive education) in unseating the classics with more “useful” subjects and in promoting manual education. The president of Johns Hopkins University in 1888 declared that manual training not only improved physical health but also “increased mental vigor.” ^10Ibid. But these voices were not mainstream.MOL 345.1

The similarity between Ellen White’s educational reform message and that of a few, clear voices of her time rests on the obvious fact that all those involved in educational reform were contending with the same problems: classic curricula rather than a more practical education; poorly ventilated, poorly lighted classrooms; direct relationship between manual training/exercise with mental vigor, even spiritual values; and education as an important factor in character development. Especially when Bible-oriented reformers attempted educational reform, one would expect general agreement on principles and practice. Ellen White understood this when in her book Education she wrote this remarkable summation of educational principles: “We can trace the line of the world’s teachers as far back as human records extend; but the Light was before them. As the moon and the stars of our solar system shine by the reflected light of the sun, so, as far as their teaching is true, do the world’s great thinkers reflect the rays of the Sun of Righteousness. Every gleam of thought, every flash of the intellect, is from the Light of the world.” ^{11Education, 13, 14.}MOL 345.2

Is there anything unique about Ellen White’s principles of education? Her special contribution lies in the unity and clarity of her educational philosophy, unencumbered with the fads and “false leads” of nineteenth century contemporaries. ^{12George R. Knight, Myths in Adventism (Washington, D.C.: Review and Herald Publishing Association, 1985), p. 36.} Although a few contemporaries also saw the religious purpose of education, Mrs. White placed education within the Great Controversy Theme, including its vital role in eschatology (the study of last-day events). Originality is not the test of a prophet; dynamic freshness, coherence and unity that harmonize with the Bible are. ^{13Ibid. See George H. Akers, “The Role of SDA Education in the Formation of Adventist Lifestyle,” Journal of the Adventist Theological Society, Spring, 1993, p. 3: “Because Seventh-day Adventists believe that the work of redemption and the work of Christian education are one and the same, we have in that very belief the conceptual construct for a theology of education: the Christian Gospel—in theory and application.”}MOL 345.3

Summary of Ellen White’s Principles of Health Reform

Educational Principles