Is Waldorf Education Christian?

2009-03-05T17:36:00.000-08:00

By William Ward

Waldorf schools seek to cultivate positive human values of

compassion, reverence for life, respect, cooperation, love of nature,

interest in the world, and social conscience, as well as to develop

cognitive, artistic and practical skills. The soul life of the child is

affirmed and nourished as the ground for healthy, active thinking.

Because of this,

Waldorf schools sometimes are mistakenly

perceived as religious, or, in particular, as Christian schools.

Nevertheless, parents of various religious views and ethical

philosophies-Catholics, Jews, Buddhists, Protestants, Sufis,

Muslims, eclectic seekers, and agnostics-choose Waldorf Education

for their children. They do so knowing that Waldorf schools are

based on a spiritual view of the human being and of the world.

However, no religion, including Christianity, is promulgated in a

Waldorf school.

The inspiration for Waldorf Education arises from a worldview or

philosophy called Anthroposophy. This broad body of research,

knowledge, and experience holds a spiritual view of human nature

and development. It sees the human being as more than a culturally

conditioned, genetically determined, biological organism. Instead,

Anthroposophy maintains that each individual human being has a

spiritual core, or "I," and that this I is in a continuous process of

becoming, of evolving in freedom through spiritual activity toward

ever greater self-knowledge. With the gradual awakening of the I, a

corresponding awareness of the spiritual wisdom within the created

universe arises in the soul. The anthroposophical worldview

understands the historical evolution of consciousness in many

cultures as the background for each individual's path of selfdiscovery.

The fundamental tone of this worldview-which is not a religion-is in

harmony with many world religions and philosophies. It stands in

opposition, however, to the powerful, contemporary cultural

currents based on materialism. In our culture a form of

psychological conditioning occurs on an unprecedented scale

through the cumulative impact of the 20,000 commercials that the

average American child sees each year. Unchallenged assumptions

about human nature convey reductionist views of the human being.

These strongly influence how children form their fundamental

"image of Self," their view of the essential nature of the human

being. This is distinct from the individualized self-image each child

also forms.

Various one-sided theories of human development are projected

through the popular media-the idea, for example, that the human

being is merely an advanced ape or a biological organism that has

arisen accidentally from the primordial ooze and whose ideals are

epiphenomena of secretions of the brain. Other common images

are of the human being as historically/culturally conditioned and

behaviorally programmed; fundamentally egoistic and controlled by

unconscious drives; genetically determined; a consumer to be

manipulated; a unit of economic production in global competition;

and a mechanism whose heart is merely a pump, whose brain is a

computer. The human being is a couch potato, an action hero, a

Barbie doll.

Faced with this persistent tide of subconscious indoctrination,

concerned parents look for an education that offers a more uplifting

view of human potential. And in the curriculum, methods, and

festivals of the Waldorf schools such an alternative image of the

human being is offered.

Many parents are content to see their children thrive in a Waldorf

school, sensing that dedicated teachers deeply care about their

children and work with effective educational insights and methods.

A few parents wonder further about Anthroposophy, the philosophy

that inspires the education. Some inquire out of genuine interest,

others to make sure that their children are not exposed to

something sectarian, parochial, or dogmatic. Parents can rest

assured that Anthroposophy is not taught, inculcated, or

subliminally communicated in the school. That would be counter to

the purpose of Waldorf Education as "education toward freedom."

The Waldorf method is so successful in helping young people think

for themselves that they develop strong independent judgment that

is a defense against hidden agendas of all kinds.

The respect for individual freedom, fundamental to the

anthroposophical roots of Waldorf Education, affirms that the

search for wisdom, spirit, and religious connection with the divine,

however variously these may be named, is a matter of individual

conscience and effort. The cultivation of religious values is a choice

that belongs to the family. We parents and educators may well

ponder together how to fulfill our responsibility to cultivate values

that open the possibility in our children to freely seek their own

spiritual path when they become self-directed adults. But it is not

the role of the school or its teachers to proffer a religion to the

children and their parents.

In the free search for those spiritual and cultural values that give

one meaning and purpose in life, many, if not most, teachers in

Waldorf schools discover in Anthroposophy a remarkably insightful

conception of human development and spiritual wisdom, one that is

as practical as it is profound. It is important, though, that

Anthroposophy does not remain ideas in books on a shelf, but

becomes a work to be undertaken. For the Waldorf teacher, insight

into the depth of human potential, reverence for the growing child,

respect for the freedom of the individuality, enthusiasm for the

curriculum, and renewing meditative work enrich the daily practice

of teaching from the wellsprings of Anthroposophy. This source of

inspiration is as essential to Waldorf Education as sunlight, water,

air, and earth to a growing plant. If it is absent, the teacher,

supported only by his or her own experience and insight, will find

the challenging task of Waldorf Education overwhelming or

impossible.

It is counter to the function of Waldorf schools to promote

Anthroposophy to parents or students involved with the school.

Some parents may wish to learn about it, though, and do so out of

individual initiative. They soon discover that Anthroposophy at its

root is deeply Christian in outlook. To the student of

Anthroposophy, Christ's deeds, example, and teachings offer

spiritual resources and guidance toward the fulfillment of our

human nature. This Christian orientation, however, is not narrow or

sectarian. It perceives, despite the many religious conflicts history

records, an overarching harmony among the world's inspired

religions, with each serving the spiritual guidance of humanity.

The name Christ and the word Christianity can have strong

connotations, positive and negative. In the context of

Anthroposophy, however, the Christ impulse is a universally

available matrix of human aspirations, transformative ideals, and

deeds. It does not involve theological speculation, sectarian dogma,

blind faith, institutionalized ritual, or a missionary agenda. In this

view-as surely as the Sun shines on each of us regardless of our

religious affiliation, non-affiliation, or ethical philosophyfundamental,

human-spiritual realities, such as love, compassion,

reverence for the divine, peace, healing, and freedom are essential

goals of our true humanity. Such universal aspirations comprise the

spirit of humanity and find expression in the multiplicity of

languages, cultures, and religions. It is a tragic anomaly that

atrocities, motivated by intolerance and self-righteousness, are

committed in the name of religion.

While a Waldorf teacher, as a student of Anthroposophy, may find

strength and insight in a worldview that sees profound significance

in Christ, to particular parents the name Christ may carry negative

connotations that arise from the tragedies of history. These may

include religious wars of aggression such as the Crusades,

persecution of other religious groups as is seen in anti-Semitism,

fundamentalist dogmatism, contemporary sectarian warfare as in

the former Yugoslavia, violence in the name of brotherly love, or

even just a ruler-wielding nun.

In such a situation parents and teachers should communicate

openly and frankly. Parents have legitimate concerns: "How does

your personal spiritual search as a teacher affect what you teach my

children? You profess freedom as a value, but you may hold your

values and views superior to what we hold most dear. Perhaps you

intentionally or unintentionally promote your view at the expense of

ours."

The question-Is Waldorf Education Christian?-may surface at key

moments in the festival life of the school. While traditions vary from

school to school, an Advent Garden is commonly held; Saint

Nicholas may visit; there may be a Saint Martin's festival;

Michaelmas (the festival for Saint Michael) will likely be celebrated;

and, along with animal fables, stories of saints will be told in

second grade. At many schools there is a performance of a

Christmas nativity play. With these events marking the course of the

year, the obvious answer to the question seems to be: Yes, Waldorf

Education is Christian.

Well, it is not so simple. We Waldorf teachers also teach the

Eightfold Path of the Buddha; the Old Testament and Judaism;

Islam; the teachings of Confucius; the teachings of Zarathustra; and

Egyptian, Greek, and Norse mythology. Although limited by our own

personal backgrounds, we enter into diverse world cultures with as

much reverence and depth as possible. While there are important

differences between the world religions, a remarkable common

ground-what has been referred to above as the spirit of humanityis

evident. As a school movement, we celebrate festivals of many

religious traditions.

A more relevant and revealing approach is to ask: What image of

the human being do the Waldorf schools seek to bring to the

children as a model and inspiration? Here the answer is

unequivocal. It is an image of the human being as loving,

compassionate, reverent, respectful, engaged, tolerant, peaceful,

joyful, patient, good, upright, wise, balanced, in harmony with the

cosmos, nature, and humanity. No religion or code of ethics can

arrogate these fundamental and universal values as its unique

possession.

For an education that is of the heart and the will as well as the

head, there is the practical question of how to help children develop

these qualities. Much of what goes on in a Waldorf school that is

perceived as religious and Christian-the festivals, the stories and

legends of the saints, the Old Testament stories, and so on-has this

intention.

In the school where I teach, there is an annual production of "The

Shepherds' Play," a medieval nativity play put on by the teachers.

This play is a tradition deeply woven into the fabric of many Waldorf

schools. The story revolves around the journey of Mary and Joseph

to Bethlehem, and the birth of the child attended by an angel.

Uncaring innkeepers reject the family; another finds them simple

shelter. Three shepherds-common folk, called by the angelreverently

offer simple gifts to the Holy Child.

The play is about Christmas. But more broadly it is about the

renewal of light in the depth of winter, the light of the world, and

the spiritual light within. In the context of the universal spirit of

humanity, the play presents the cosmic truth that the newborn

child, each newborn child, is a Holy Child and comes into the world

trailing clouds of glory. In each human birth occurs the rebirth of

spirit in the world, and each calls for reverence and love.

For grade school children "The Shepherds' Play" is primarily

pictorial, speaking more through tableau, gesture, and archetypal

character than through the rhymed, and somewhat archaic,

dialogue. But the play gives them an experience of the renewal of

the light, of the miracle of the spirit coming into the world, and also

of their identity with that spirit. The play also offers an atmosphere

comprised of reverence, humility, peace, and love, as well as of the

boisterous good spirits of the shepherds, an atmosphere that for a

brief moment shines as a candle in the hectic, commercial miasma

of the holiday season.

This play need not be seen as an expression of a narrow, exclusive

sectarianism. When I speak to the children, preparing them to see

the play, I give them the following context:

This is how Christians of long ago and also of today retell the birth

of the Holy Child. For those of us of the Jewish faith, the Messiah

spoken of by the prophets will be born in the future, and a time of

peace will at last come to Earth. For Muslims, Jesus is a prophet who

taught and followed God's will. He was in the line of prophets that

led to Mohammed, who has taught us to obey Allah in the holy

Koran. Buddhists understand that, as the Buddha taught infinite

compassion for all beings, Christ preached love and forgiveness

toward all. And for Sufis who hold that "where the heart opens to

love, God speaks," Christ's message of love may be heard. Every

child, every human being, bears the gift of light and love within. We

celebrate this miracle at this the darkest time of year.

The play offers these same gifts to parents and other adult friends

of the school, who are also invited. It also offers something beyond

this. There is a "living in the spirit," evident in the newborn child-an

openness to creation, a joy in the light, a love of life and of the

world. This ideal state of being is affirmed in each of the world's

religions as the highest goal of human striving. It is expressed in

various ways: as liberating submission to the will of Allah in Islam,

attainment of the pure Buddha mind, the ecstatic love of the Sufi,

atonement and songs of praise to Yaweh, as Christ consciousness,

and so on. In each religion is an inspired expression of the human

spirit seeking the divine.

What is true of the nativity play is also true of Saint Michael's battle

with the dragon. Saint Michael, an archangel recognized by

traditional Christianity, Islam, and Judaism, overcomes the dragon

symbolizing evil in the world and the evil within-the lower nature of

the human being. The archetypal image of subduing the dragon is a

powerful imagination, more true and valuable than the empty

pictures that children find in Saturday morning cartoon shows,

comics, and video games. The aim of the festivals is to provide

imaginations of archetypal truths about human nature, life, and

experience, not to promote Christian dogma or to convert anyone.

Waldorf Education consciously nourishes the inner life of children in

order to start them on a lifelong process of self-discovery. It places

before them eminent persons-some of them great religious figures,

some of them not-but all of them persons who overcame weakness,

transformed themselves, expanded the horizons of the human

heart, and inspired social change. It does this in the hope that a

seed image of human aspiration will grow within each awakening I

as the light within, as conscience, as the spirit of truth. Whatever

may be achieved in this regard is within the context of an excellent

academic education that equips young people for contemporary life

with clarity of thought, wisdom of the heart, and practical skill for

work.

William Ward is a native of Michigan. He majored in English

literature as an undergraduate at Columbia University and then

studied elementary education at the Waldorf Institute of Adelphi

University, receiving a master's degree there. For the past twentyfive

years, he has been a class teacher at the Hawthorne Valley

School in Harlemville, New York. Describing his situation this year,

William says, "I am now finishing my third eighth grade, or maybe

they are finishing me. In any case, we have a finishing school here."

A lover of the theatre, William has written many class plays and

festival presentations and collaborated in all-school musical

productions. He will take a four-month mini-sabbatical next year

and then be involved in raising money for the Hawthorne Valley

School's building campaign.

From Renewal: Spring Summer 2001, Volume 10, Number 1

Debbie LoJacono-Vasquez's Mindful Blog

Is Waldorf Education Christian?