{"id":2435,"date":"2021-12-04T06:33:26","date_gmt":"2021-12-04T12:33:26","guid":{"rendered":"https:\/\/educationalrenaissance.com\/?p=2435"},"modified":"2023-04-29T20:04:52","modified_gmt":"2023-04-30T01:04:52","slug":"expanding-narrations-history-in-the-late-middle-ages-bernard-of-chartres-from-john-of-salisburys-metalogicon","status":"publish","type":"post","link":"https:\/\/educationalrenaissance.com\/2021\/12\/04\/expanding-narrations-history-in-the-late-middle-ages-bernard-of-chartres-from-john-of-salisburys-metalogicon\/","title":{"rendered":"Expanding Narration’s History in the late Middle Ages: Bernard of Chartres from John of Salisbury’s Metalogicon"},"content":{"rendered":"\n

This is the third blog article expanding the short history of narration<\/a> I laid out a year ago. In the last two I expanded my treatment of John Amos Comenius to engage in detail with the passages from The Great Didactic<\/a><\/em> and the Analytical Didactic<\/a><\/em> that recommend activities that Charlotte Mason<\/a> would have called narration. As I have searched for teaching practices in the classical tradition, I have tried to be fairly precise in what would qualify as “narration”. In my book A Classical Guide to Narration<\/a><\/em> I defined “narration” as a long-form imitative response to content that a teacher had recently exposed students to. Unless an author from the Great Tradition of education seems to explicitly refer to a teaching practice like this, I have not brought it under consideration.<\/p>\n\n\n\n

\"classical<\/figure><\/div>\n\n\n\n

\u201cWhy the History of Narration Matters\u201d series:<\/p>\n\n\n\n

Part 1: Charlotte Mason\u2019s Discovery?<\/a><\/p>\n\n\n\n

Part 2: Classical Roots<\/a><\/p>\n\n\n\n

Part 3: Narration\u2019s Rebirth<\/a><\/p>\n\n\n\n

Part 4: Charlotte Mason\u2019s Practice of Narration in Historical Perspective<\/a><\/p>\n\n\n\n

Expanding Narration\u2019s History with Comenius: Narration\u2019s Rebirth, Stage 2 \u2013 The Great Didactic<\/a><\/p>\n\n\n\n

Expanding Narration’s History with Comenius: Narration’s Rebirth, Stage 2 – The Analytical Didactic<\/a><\/p>\n\n\n\n

This series began as an attempt to wrap up the loose ends of hints and speculations I had had for years, regarding the origins of Charlotte Mason’s practice of narration. Was it her own invention? Some passages I had discovered in a rhetoric textbook from the early 1900s, and then from Quintilian and John Locke, argued otherwise. Perhaps this, then, was a test-case for the broader question of Charlotte Mason’s relationship to the classical tradition. <\/p>\n\n\n\n

Since then I have been able to fill in a pretty compelling set of stepping stones for the use of narration-like practices throughout the history of education. But one major gap remained…. the Middle Ages. I am excited to announce that I have filled in that gap; or at least, I have moved up the gap in the history of narration from the Renaissance proper to the twelfth century renaissance of the high Middle Ages. The source: John of Salisbury’s Metalogicon<\/em>, or defense of the verbal and logical arts of the trivium. The proponent of narration: Bernard of Chartres. <\/p>\n\n\n\n

While this investigation into the history of narration began with the theme of Charlotte Mason’s place within the classical tradition of education, it has come to represent more than that for me. In our recovery movements we have focused our attention on recovering the broader and more holistic purpose of education<\/a> (the Why), in contrast to modern utilitarianism and pragmatism. In addition, we have rediscovered old curricular tracks (the What), like the liberal arts<\/a> themselves. But we have not delved as deeply for the gems of pedagogy, the teaching methods of the classical tradition in all their multiform glory. <\/p>\n\n\n\n

This short history of narration (which I am revising and expanding into a book to be published with Educational Renaissance) aims to uncover narration as it was practiced in the tradition, turning this pedagogical gem in the light of various centuries and cultural expressions. This historical understanding will then give us a flexibility and creativity of application with the teaching practice that we couldn’t gain any other way. <\/p>\n\n\n\n

With that preface, let us travel back to the late Middle Ages!<\/p>\n\n\n\n

The Twelfth-Century Educational Renaissance<\/h2>\n\n\n\n

Daniel D. McGarry sees the twelfth century as the birthplace of modern Western pedagogy, noting that while the \u201cconstituent elements were Greek, Roman, and early Christian in origin, yet it is also true that these received new form and life in the Middle Ages.\u201d[1]<\/a> He goes on to call this momentous time period of intellectual flourishing, in which John of Salisbury lived, the \u201ctwelfth-century educational \u2018renaissance\u2019.\u201d Whether we agree with designating the twelfth century as the birthplace of modern Western pedagogy may depend more upon our assessment of the relative merits of ancient and modern teaching methods than anything else. But the important point for our purposes is the new life, and what we can undoubtedly call the rebirth of narration, among other teaching practices that occurred during this time period.<\/p>\n\n\n\n

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Jerome Taylor of the University of Notre Dame also has called the twelfth century a \u201crenaissance\u201d, describing it as \u201ca time when centers of education had moved from the predominantly rural monasteries to the cathedral schools of growing cities and communes; when education in the new centers was becoming specialized, hence unbalanced, according to the limited enthusiasms of capacities of particular masters\u201d.[2]<\/a> Against this backdrop, John of Salisbury wrote his Metalogicon<\/em> to combat a group scholars who repudiated the value of the Trivium arts of grammar, dialectic and rhetoric, and claimed to advance on to mastery of philosophy in but a few years of study.[3]<\/a><\/p>\n\n\n\n

John of Salisbury closes his discussion of the importance of full grammatical training by discussing an eminent teacher of the previous generation, Bernard of Chartres, who taught at the cathedral school there beginning in 1115. Bernard is the earliest figure to be attributed with the famous \u201cstanding on the shoulders of giants\u201d conception.[4]<\/a> With such a value for the thoughts of those who came before, it is no wonder that we see him using narration as a core teaching practice. As we have mentioned elsewhere, narration is a fundamentally pious act that accords well with a focus on classic literature and the Great Books.[5]<\/a> <\/p>\n\n\n\n

Bernard of Chartres Teaching Grammar<\/h2>\n\n\n\n

John of Salisbury begins by describing Bernard\u2019s method of teaching grammar:<\/p>\n\n\n\n

Bernard of Chartres, the greatest font of literary learning in Gaul in recent times, used to teach grammar in the following way. He would point out, in reading authors, what was simple and according to rule. On the other hand, he would explain grammatical figures, rhetorical embellishment, and sophistical quibbling, as well as the relation of given passages to other studies. He would do so, however, without trying to teach everything at one time. On the contrary, he would dispense his instruction to his hearers gradually, in a manner commensurate with their powers of assimilation.[6]<\/strong><\/a><\/p><\/blockquote>\n\n\n\n

This explanatory lecture method is well attested for grammatical teachers in the tradition going right on back to Quintilian. What is noted as of special importance is Bernard\u2019s avoidance of being pedantic about the wrong sorts of details. In his discursive commentary on texts, Bernard took a methodical and gradual approach, suiting his teaching to the receptivity of his hearers. His unique sensitivity to what his students could \u201cassimilate\u201d was likely borne of his practice of listening to his students narrate the next day (see below).<\/p>\n\n\n\n

Proponents of narration might be inclined to see in Bernard\u2019s method nothing more than the ineffective lecture-based approach to education that we deplore. But according to John of Salisbury, Bernard would not leave his readings of texts and lectures there, simply in the air to be remembered or not by his pupils. Instead, Bernard was aware of the necessity for mental exercise through narration or recitation:<\/p>\n\n\n\n

In view of the fact that exercise both strengthens and sharpens our mind, Bernard would bend every effort to bring his students to imitate what they were hearing.[7]<\/strong><\/a> In some cases he would rely on exhortation, in others he would resort to punishments, such as flogging. Each student was daily required to recite part of what he had heard on the previous day. Some would recite more, others less. Each succeeding day thus became the disciple of its predecessor.[8]<\/strong><\/a><\/p><\/blockquote>\n\n\n\n

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Bernard\u2019s teaching practice involved students in the imitation of the authors \u201cthat he read to them\u201d (see n. 28). In addition, we can see that this was a required daily practice for all students \u2013 a fact that impresses us with the pedagogical value Bernard attributed to it.  John says he \u201cwould bend every effort\u201d to this task. We might say that Bernard assigned his students homework to remember something of what he had taught them the previous day. Failing to complete your homework for Bernard\u2019s class might have dire consequences (i.e. \u201cflogging\u201d). It seems at least partly ambiguous whether details from Bernard\u2019s lecture would be included in students\u2019 recounting of the content of the texts. But we could easily imagine commentary and text fusing together naturally when the previous day\u2019s topics were retold by many students, one after another.<\/p>\n\n\n\n

We might wonder whether the recitation that Bernard speaks of was similar to what Charlotte Mason called \u2018narration\u2019 or if it involved the word-for-word memorization of select passages from the texts Bernard read aloud, what many modern classical Christian educators and Masonites now call recitation. While the details here are somewhat ambiguous, a few factors push me in the direction of the former. First, the fact that \u201csome would recite more, others less\u201d seems true to life for educators who have used narration, whereas if word-for-word memorization were in view, we would expect a teacher to assign a set number of lines. Would Bernard leave it to chance which passages his students memorized? Likewise, the closing observation that each day \u201cbecame the disciple of its predecessor\u201d seems to fit better with an oral recounting of the content from the previous day by many students than memory work.<\/p>\n\n\n\n

A later passage also exhibits the same ambiguity about whether narration or memorization is in view:<\/p>\n\n\n\n

Bernard used also to admonish his students that stories and poems should be read thoroughly, and not as though the reader were being precipitated to flight by spurs. Wherefor he diligently and insistently demanded from each, as a daily debt, something committed to memory.[9]<\/strong><\/a><\/p><\/blockquote>\n\n\n\n

It is possible that this passage refers to Bernard\u2019s homework requirement of memorization, while the other refers to narration. Or both could refer to the same practice of narration or memorization. Either way, even if we were to conclude (which I doubt) that word-for-word memorization is intended in both these passages, we could still argue that such a heavy use of recitation (as \u201ca daily debt\u201d) edges into the benefits of the unique practice of narration because of how consistently and vigorously it engages the memory.<\/p>\n\n\n\n

At the end of the day, it seems most likely that Bernard employed both narration and word-for-word memorization (as did Charlotte Mason and countless educators throughout history). What he was most remarkable for was his use of these imitative exercises as a daily requirement for all students. In this way, we can see the features of earlier rhetorical and grammatical teaching reinvigorated and taken seriously in a way that John of Salisbury, at least, found remarkable and rare in his own time.<\/p>\n\n\n\n

\"\"<\/a><\/figure><\/div>\n\n\n\n

Bernard’s “Conferences” and the Narration-Trivium Lesson<\/h2>\n\n\n\n

For classical educators who worry about a bare recital of content, Bernard\u2019s methods went further to cultivate what we might call the higher order thinking skills and creative production of his students:<\/p>\n\n\n\n

A further feature of Bernard\u2019s method was to have his disciples compose prose and poetry every day, and exercise their faculties in mutual conferences,[10]<\/strong><\/a> for nothing is more useful in introductory training than actually to accustom one\u2019s students to practice the art they are studying. Nothing serves better to foster the acquisition of eloquence and the attainment of knowledge than such conferences, which also have a salutary influence on practical conduct, provided that charity moderates enthusiasm, and that humility is not lost during progress in learning.[11]<\/strong><\/a><\/p><\/blockquote>\n\n\n\n

Bernard\u2019s \u201cdaily debt\u201d did not only involve narration and\/or memorization, but also literary composition and discussion. These \u201cconferences\u201d might have sounded like what we call socratic seminars, involving the discussion of ideas from the authors being read as well as their relationships and applications to other ideas. This conclusion finds support in John\u2019s claim that they would have a \u201csalutary [health-bringing] influence on practical conduct\u201d. Or else, these conferences could have required students to critique one another\u2019s prose and poetic compositions, judging their merits and flaws. In all likelihood, both sorts of discussions occurred thereby fostering both \u201cthe acquisition of eloquence and the attainment of knowledge\u201d.<\/p>\n\n\n\n

Bernard\u2019s method of teaching grammar thus coheres broadly with the Narration-Trivium lesson structure that I have advocated for as a fusion of Charlotte Mason\u2019s narration lesson with the classical tradition.[12]<\/a> Bernard\u2019s explanatory lectures provided the set-up or 1st<\/sup> little talk that enabled his students to understand the texts that he read to them. His extended commentary on the text cleared up further difficulties and focused on the detailed development of grammatical learning. The text and proper explanation were then required to be narrated, not immediately, but the next day by each student, as much as he could remember. Students\u2019 preparation for this task might have involved them engaging in their own sorts of retrieval practice activities (perhaps involving notes) which would enable them to tell in detail the next day. They may also have memorized word-for-word particular passages or quotations from the texts, which they might have jotted down in a commonplace journal.<\/p>\n\n\n\n

Then students would engage in \u201cconferences\u201d where they discussed the ideas and features of the texts they were studying, based on their knowledge of the text gained through lecture and narration. Finally, they would also write their own imitative compositions, share them with others for discussion and critique, thus training them in dialectic and rhetoric, the second little talk and a creative or analytical response to the text. Instead of happening all in a single lesson, this process would begin on one day and continue into the next, a practice that I would commend as well, esp. for older students. The Narration-Trivium lesson structure<\/a> is intended to be flexible and adaptable by the teacher to the nature of the subject-matter and the needs of the students.<\/p>\n\n\n\n

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Bernard’s Methods as a Classical Inheritance<\/h2>\n\n\n\n

We might be tempted to think of Bernard\u2019s grammatical pedagogy involving narration as simply a blip on the timeline of the Middle Ages, but its resonance with the practices of the classical era should cause us to wonder whether there were many more unremembered Bernards throughout the Middle Ages at earlier monastic or church schools, who followed the traditions of genuine classical learning. Even in his own time, Bernard\u2019s pedagogy was adopted by many, according to John, even if it died off quickly:<\/p>\n\n\n\n

My own instructors in grammar\u2026 formerly used Bernard\u2019s method in training their disciples. But later, when popular opinion veered away from the truth, when men preferred to seem, rather than to be philosophers, and when professors of the arts were promising to impart the whole of philosophy in less than three or even two years\u2026 [they] were overwhelmed by the onslaught of the ignorant mob, and retired. Since then, less time and attention have been given to the study of grammar. As a result we find men who profess all the arts, liberal and mechanical, but who are ignorant of this very first one [i.e., grammar], without which it is futile to attempt to go on to the others.[13]<\/strong><\/a><\/p><\/blockquote>\n\n\n\n

John of Salisbury\u2019s nostalgic reflections of his own quality instruction in grammar by teachers following Bernard\u2019s approach might cause us to wonder whether the human tendency to take short cuts is really to blame for narration\u2019s neglect. As Plato feared, writing has proved to be \u201ca recipe not for memory, but for reminder,\u201d filling men \u201cnot with wisdom, but with the conceit of wisdom\u201d.[14]<\/a> In all times and places, narration (alongside other genuinely classical teaching methods) represents a hard and uphill climb, but the true route to the peak of the mountain of intellectual virtue<\/a>.<\/p>\n\n\n\n

<\/p>\n\n\n\n

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In this final article on the history of narration, I’ve given you a taste of the book that Educational Renaissance published in early 2022: A Short History of Narration<\/a>. I hope you’ve been inspired by the history of narration and that you will buy the book to take your practice of narration to the next level. Also, check out our webinars<\/a>, like Habit Training 2.0 or one on Narration 2.0<\/a>, to get the practical resources and insight you need to bring ancient wisdom into modern era in your classroom!<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Daniel D. McGarry, \u201cIntroduction\u201d in The Metalogicon of John of Salisbury: A Twelfth-Century Defense of the Verbal and Logical Arts of the Trivium<\/em> (Mansfield Centre, CT: Martino Publishing, 2015), xv.<\/p>\n\n\n\n

[2]<\/a> Jerome Taylor, \u201cIntroduction\u201d in The Didascalicon of Hugh of St. Victor: A Medieval Guide to the Arts<\/em>, translated by Jerome Taylor (New York: Columbia University Press, 1961; Forgotten Books reprint, 2018), 4.<\/p>\n\n\n\n

[3]<\/a> He actually addresses one particular advocate whom he nicknames Cornificius for the ancient detractor of Vergil, but this may be a literary fiction, and either way, the individual represents a movement of thought, on which see John of Salisbury, Metalogicon<\/em>, 11.<\/p>\n\n\n\n

[4]<\/a> John of Salisbury, Metalogicon<\/em>, 167:<\/p>\n\n\n\n

Bernard of Chartres used to compare us to [puny] dwarfs perched on the shoulders of giants. He pointed out that we see more and farther than our predecessors, not because we have keener vision or greater height, but because we are lifted up and borne aloft on their gigantic stature.<\/p><\/blockquote>\n\n\n\n

[5]<\/a> See Jason Barney, A Classical Guide to Narration<\/em>, 89.<\/p>\n\n\n\n

[6]<\/a> John of Salisbury, The Metalogicon of John of Salisbury: A Twelfth-Century Defense of the Verbal and Logical Arts of the Trivium<\/em>, translated by Daniel D. McGarry (Mansfield Centre, CT: Martino Publishing, 2015), 67.<\/p>\n\n\n\n

[7]<\/a> The translator adds a note, ibid., 68: \u201cLiterally: what they were hearing, namely, the selections that he read to them [from the authors].\u201d<\/p>\n\n\n\n

[8]<\/a> Ibid.<\/p>\n\n\n\n

[9]<\/a> Another note from the translator, ibid.: \u201cBernard apparently required of each of his students the daily recitation of some passages memorized from their current reading.\u201d<\/p>\n\n\n\n

[10]<\/a> Translator\u2019s note, ibid, 70: \u201ccollationibus<\/em>, collations, conferences, comparisons. Although \u2018conferences\u2019 would seem to fit here as a translation, Webb holds that \u2018comparisons\u2019 is better\u2026.\u201d<\/p>\n\n\n\n

[11]<\/a> Ibid.<\/p>\n\n\n\n

[12]<\/a> See www.educationalrenaissance.com<\/a> for a free eBook explaining the Narration-Trivium lesson.<\/p>\n\n\n\n

[13]<\/a> Ibid., 71.<\/p>\n\n\n\n

[14]<\/a> Plato, Phaedrus<\/em> in The Collected Dialogues<\/em>, 520.<\/p>\n\n\n\n

\"\"<\/a>
Buy the book!<\/figcaption><\/figure><\/div>\n\n\n\n

\u201cWhy the History of Narration Matters\u201d series:<\/p>\n\n\n\n

Part 1: Charlotte Mason\u2019s Discovery?<\/a><\/p>\n\n\n\n

Part 2: Classical Roots<\/a><\/p>\n\n\n\n

Part 3: Narration\u2019s Rebirth<\/a><\/p>\n\n\n\n

Part 4: Charlotte Mason\u2019s Practice of Narration in Historical Perspective<\/a><\/p>\n\n\n\n

Expanding Narration\u2019s History with Comenius: Narration\u2019s Rebirth, Stage 2 \u2013 The Great Didactic<\/a><\/p>\n\n\n\n

Expanding Narration’s History with Comenius: Narration’s Rebirth, Stage 2 – The Analytical Didactic<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

This is the third blog article expanding the short history of narration I laid out a year ago. In the last two I expanded my treatment of John Amos Comenius to engage in detail with the passages from The Great Didactic and the Analytical Didactic that recommend activities that Charlotte Mason would have called narration. […]<\/p>\n","protected":false},"author":2,"featured_media":2438,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"nf_dc_page":"","_uag_custom_page_level_css":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[38],"tags":[70,515,11,32,169,25,514,23,114,101,127,516,117,155],"class_list":["post-2435","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-history-of-education","tag-attention","tag-bernard-of-chartres","tag-charlotte-mason","tag-classical-tradition","tag-discussion","tag-grammar","tag-john-of-salisbury","tag-liberal-arts","tag-memory","tag-narration","tag-plato","tag-recitation","tag-retrieval-practice","tag-trivium"],"yoast_head":"\nExpanding 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While Charlotte Mason did claim discovery\u2026","rel":"","context":"In "History of Education"","block_context":{"text":"History of Education","link":"https:\/\/educationalrenaissance.com\/category\/history-of-education\/"},"img":{"alt_text":"Renaissance","src":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/renaissance.jpg?fit=1200%2C533&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/renaissance.jpg?fit=1200%2C533&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/renaissance.jpg?fit=1200%2C533&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/renaissance.jpg?fit=1200%2C533&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/renaissance.jpg?fit=1200%2C533&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":1816,"url":"https:\/\/educationalrenaissance.com\/2021\/01\/23\/history-narration-charlotte-mason\/","url_meta":{"origin":2435,"position":3},"title":"Why the History of Narration Matters, Part 4: Charlotte Mason’s Practice of Narration in Historical Perspective","author":"Jason Barney","date":"January 23, 2021","format":false,"excerpt":"In this series I have contended that the history of narration should bring Charlotte Mason educators and classical Christian educators together. That is because narration\u2019s use as a pedagogical practice in the classical tradition illustrates vividly the connection between the two. When we know this history and turn to Charlotte\u2026","rel":"","context":"In "History of Education"","block_context":{"text":"History of Education","link":"https:\/\/educationalrenaissance.com\/category\/history-of-education\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/16813474792_c751c5480b_z.jpg?fit=640%2C424&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/16813474792_c751c5480b_z.jpg?fit=640%2C424&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/01\/16813474792_c751c5480b_z.jpg?fit=640%2C424&ssl=1&resize=525%2C300 1.5x"},"classes":[]},{"id":2262,"url":"https:\/\/educationalrenaissance.com\/2021\/08\/21\/expanding-narrations-history-with-comenius-narrations-rebirth-stage-2-the-great-didactic\/","url_meta":{"origin":2435,"position":4},"title":"Expanding Narration’s History with Comenius: Narration’s Rebirth, Stage 2 – The Great Didactic","author":"Jason Barney","date":"August 21, 2021","format":false,"excerpt":"If you\u2019ve been following Educational Renaissance for some time, you might remember my history of narration series from last year. During the third article of the series I had a short section on narration in John Amos Comenius\u2019 work, relying primarily on Karen Glass\u2019s brief quotations in Know and Tell.\u2026","rel":"","context":"In "History of Education"","block_context":{"text":"History of Education","link":"https:\/\/educationalrenaissance.com\/category\/history-of-education\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/08\/Untitled-design-16.jpg?fit=1094%2C730&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/08\/Untitled-design-16.jpg?fit=1094%2C730&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/08\/Untitled-design-16.jpg?fit=1094%2C730&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/08\/Untitled-design-16.jpg?fit=1094%2C730&ssl=1&resize=700%2C400 2x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2021\/08\/Untitled-design-16.jpg?fit=1094%2C730&ssl=1&resize=1050%2C600 3x"},"classes":[]},{"id":1645,"url":"https:\/\/educationalrenaissance.com\/2020\/10\/24\/classical-roots-of-narration\/","url_meta":{"origin":2435,"position":5},"title":"Why the History of Narration Matters, Part 2: Classical Roots","author":"Jason Barney","date":"October 24, 2020","format":false,"excerpt":"In my last article I shared the first piece of why the history of narration matters: it has the potential to break down the barrier between the Charlotte Mason community and classical educators. There are some notable exceptions who have tried to cross the aisle, but for the most part\u2026","rel":"","context":"In "History of Education"","block_context":{"text":"History of Education","link":"https:\/\/educationalrenaissance.com\/category\/history-of-education\/"},"img":{"alt_text":"Quintilian","src":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2020\/10\/Quintilian.jpg?fit=528%2C536&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2020\/10\/Quintilian.jpg?fit=528%2C536&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/educationalrenaissance.com\/wp-content\/uploads\/2020\/10\/Quintilian.jpg?fit=528%2C536&ssl=1&resize=525%2C300 1.5x"},"classes":[]}],"_links":{"self":[{"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/posts\/2435","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/comments?post=2435"}],"version-history":[{"count":8,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/posts\/2435\/revisions"}],"predecessor-version":[{"id":2826,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/posts\/2435\/revisions\/2826"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/media\/2438"}],"wp:attachment":[{"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/media?parent=2435"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/categories?post=2435"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/educationalrenaissance.com\/wp-json\/wp\/v2\/tags?post=2435"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}