James K. A. Smith in Chapter 6 of you are what you love (brazos press: grand rapids, mi. 2016.)

Smith writes:

But what catches you short on some lonely evening of despair isn't a doctrine that you remember or all those verses you memorized from the book of Romans. What creeps up on you is the inexplicable emergency of this image of the shepherd from the deep recesses of your imagination's storehouse. With the image comes the story of a shepherd who is willing to leave the ninety-nine goody-two-shoes sheep who've done everything right in order to find that one stubborn, recalcitrant lamb. This image has stirred neurons in your stomach, it feels like, and somehow now you're in the middle of that story as that shepherd goes looking for the one wayward lamb, searching steadfastly. When he finds the bleating lamb cowering in a crevice, you can see the shepherd gently cradle the sheep and lift it out of its predicament with a smile and an encouraging, "C'mon, little guy." The he hoists you on his shoulders, and you can't wait to be carried home. (p. 142)

[W]e have stratified the one body of Christ into generational segments, moving children and young people out of the ecclesial center of worship into effectively "parachurch" spaces, even if they're still officially in the church building. By doing so, we have tacitly denied the unity and catholicity of the body, worshiping in ways that run counter to Paul's remarkable proclamation that "there is one body and one Spirit, just as you were called to the one hope that belongs to your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" (Eph. 4:4-6)....If young people are always and only gathered with and by themselves, how will they learn from exemplars, those model saints in the local congregation who have lived a lifetime with Jesus? (p. 145)

[W]e have created youth ministry that confuses extroversion with faithfulness. (p. 146)

And so the unintended consequence: in the name of curating an exciting, entertaining "experience" to keep young people in the faith, we end up only creating consumers of a Jesus message while disenchanting vast swaths of other young people who simply can't imagine signing up for a Jesus glee club. (p. 147)

Instead of relying on their own internal piety and willpower (which is a wrong-headed way to think about discipleship anyway), young people experience historic practices of prayer and devotion as gifts of grace in themselves, a way that the Spirit meets them where they are. (p. 147).

In historic practices we learn how to be a community of faith, not just a collection of atomistic individuals who happen to love the same Savior. (p. 148)

[C]hildren love tradition....Kids what to be part of something bigger and older than they are, something that has a kind of ancient stability and endurance about it that testifies to God's faithfulness. (p. 149-50)

A number of these intuitions can also spill over into K-12 classrooms, especially in Christian schools and homeschooling contexts. If liturgies are formative, that means they are implicit pedagogies or teaching strategies that can be marshaled in learning environments beyond the walls of the church. This reframes the goal and task of Christian education so that it's not only a matter of teaching students about the faith, nor is it merely a matter of teaching them to think about the world from a "Christian perspective." A holistic Christian education does both of these things but also aims to habituate students in the faith, seeing the school as an extended opportunity to create a learning environment that is not just informative but formative. A holistic Christian learning environment doesn't just fill the intellect; it fuels the imagination. (p. 154-5)

We are called to be, for example, Creation Enjoyers, Idolatry Discerners, Order Discoverers, Beauty Creators. (p. 156)

[V]irtue is often absorbed from exemplars. (p. 159)

If we, as educators, are going to be part of a classical project of education that seeks to form the whole person, to apprentice students to a love for the Good, the True, and the Beautiful as revealed to us in Christ, then we need to be reformed and transformed. Educational reform, you might say, begins with us. (p. 160)

One of the most important practices we can undertake as Christian educators is to cultivate time and space to renarrate to one another just what we're doing together. (p. 161)