The following pages relate to the 5 Strand Approach to Religious and Values Education.
Dr Peter Vardy is the Vice Principal of the University of London's Heythrop
College where he lectures in Philosophy of Religion. He is author of the best selling
Puzzle series of books now translated into six languages. In Australia he acts as
consultant in Religious and Values Education to schools, including Geelong
Grammar School and Melbourne Grammar School, and has been responsible for
introducing into Australia the Five Strand Approach to Religious and Values Education.
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A new vision for Australian Religious and Values education has recently been adopted
by a number of significant AHISA schools called the 'Five Strands' approach.
These strands were outlined at a national conference of Heads of Independent schools
held at Geelong Grammar School in September 1997 and were further explored in conferences
for Heads, Heads of Curriculum and Heads of R.E. held in Adelaide, Brisbane,
Cairns, Melbourne, Newcastle, Sydney, Toowoomba and Perth in 1998. They are
intended to provide the basis for a planned curriculum extending from Prep to year 12.
Independent schools offer parents many attractive features - a high academic standard
is crucial and any parent paying for independent education will expect that the school
will get as much as possible out of each child irrespective of ability. Music and sport
are important as well as a wide range of extra-curricula activities. However
other factors are required and in Britain, and now in Australia, there is an increasing
emphasis on religious and values education. Parents who may themselves have little
in the way of religious commitment are often keen that their children should be
educated into sound values and an understanding and appreciation of a religious perspective
on life. Many independent schools lay considerable stress on values education and see
this as not only being part of their ethos but also providing a 'marketing edge'.
The old ways of inculcating young people into a religious tradition simply do
not succeed - even if they were considered desirable. Research in Catholic schools in
New South Wales shows that the number of Catholic children educated at Catholic
schools who continue to attend mass once they leave school is less than 5%. In
Australia, many young people feel no need for God and consider religion to be largely
irrelevant in their lives.
The approach of many young people to moral issues may be based on the maxim 'Anything goes
provided you don't hurt anyone'. There is an implicit, and sometimes explicit,
assumption of radical relativism. This is a post-modern assumption which, without
being identified, permeates the lives of many young people. A major contributory factor
to this attitude is the poor quality of much Australian religious education which, in some
schools, has not changed significantly for more than twenty years - this is partly a
legacy from the 1872 Victorian Education Act, and corresponding Acts in other States,
which said that Australian education should be 'secular, compulsory and free'.
In addition, Australia has one of the highest rates of youth suicide in the world
and many young people feel a sense of meaninglessness. Life seems, to some, to
lack any point. Indeed any search for meaning and truth has become almost a
dirty word by the time some young people reach Grade 9 - although younger children
retain their innocence and sense the importance of a search for truth and understanding.
In Britain, it is generally accepted that the aim of R.E. Is an academic subject
which should to inform young people; to help them to take the religious and moral
perspective on life seriously and to see that these issues matter to them as individuals
and to society. This is not the same as catechises which aims to inculcate people into
a particular tradition.
In 1995/6 a survey was conducted of religious education in schools in Queensland,
New South Wales and Victoria which looked at the qualifications of those teaching, the
curriculum content and the time allocation in the curriculum. Catholic schools came
out as clear leaders on any objective assessment with almost all Catholic schools having
a minimum of four periods of R.E. a week - what is more, most of these schools had
specialist teachers who often held postgraduate diplomas or degrees in theology or
R.E.. Lutheran schools came second with 2 to 3 periods, Uniting Church Schools had about
2 periods and Anglican schools averaged 1.2 periods a week. Few Anglican schools had
qualified staff other than Chaplains who taught R.E.. Almost no state school had R.E.
as a significant part of the curriculum (as would be expected following the 1872 Act
although there is variation between States with Queensland possibly being slightly
more active in this area than any other state).
The Anglican Lambeth Conference, which brings together Anglican bishops from all over
the world every ten years, maintains that at the heart of Anglican Christianity
lies a 'fearless love of truth'. Catholic theology has always walked hand in hand
with philosophy. It has made considerable use of philosophers such as Aristotle and
has emphasised the importance of sound philosophical thinking in any understanding of
morality or theology. Indeed the very word 'catholic' means universal and the
breadth of the Catholic tradition is one of its major strengths which, today, is not
always recognised in some quarters. Evangelical Christianity takes seriously a
sound understanding of the Bible which goes beyond the superficial and Luther
and Calvin both used reason to argue against their opponents. Judaism has always
prized itself on sound academic thinking lying behind rabbinic reflection on the
Torah and Islam had, at least in the middle ages, a profound respect for philosophy.
It seems fair to say, therefore, that philosophy and the use of reason are central parts
of the major religious traditions - although it must be accepted that there are still
those who see R.E. as educating children into 'the truth' and who resist the idea of
open-minded questioning which is essential to personal development.
In the last fifteen years, Religious and Values education in Britain has been
transformed. R.E. is now a compulsory part of the curriculum from years 1 to 11 in
the state sector. The number of children choosing to take GCSE in R.E. at 16 and 'A'
level at 18 is showing a significant increase. Teachers qualified in Theology or
Theology and Philosophy are now common with an increasing number choosing to study
for Masters degrees in these subjects. This transformation has resulted in an
increase in curriculum time; greatly improved resources and innovative teaching methods.
It is suggested that the time has come for schools to re-examine their Religious and
Values Education programmes to produce a vision that:
· Is distinctively Australian,
· gives real insights into key areas of religious belief,
· Is academically sounds and relevant to children, and
· Is acceptable to parents
1) A new way forward
The 'Five Strands' approach puts forward five themes to form the curriculum base for
each schools's Religious and Values Education programme from Prep. To Year 12. Each
school will need to develop these strands according to its curriculum, traditions,
ethos and strengths. The strands are as follows:
STRAND ONE: An appreciation of the Bible and Christian tradition (including the
tradition of the individual school.Biblical Studies has been neglected in schools
yet the Hebrew and Christian scriptures underlie much great literature. Without an
understanding of these scriptures, it may be difficult to fully appreciate Shakespeare,
Dante and much European literature and history as well as a great deal of art and classical music.
Biblical education would include detailed examination of selected stories from the Hebrew
scriptures and the New Testament. Children need understand how God has been seen to be
at work within human history within the monotheistic traditions. The Scriptures are central
to the faith of all Christians, Muslims and Jews and underpin many of the values in
Australian society. The main stories in the Hebrew scriptures (The Old Testament)
need to be understood as they represent defining moments in Israel's understanding
of God. In some cases, different interpretations found within varying religious groups
are significant today (for instance the story of Abraham who is looked to by Christians,
Jews and Muslims - albeit in different ways).
The Christian Gospel narratives need to be introduced and examined with progressive
understanding as pupils move through the school, with particular stress on these stories
from Prep. to year 8. A spiral approach is needed so that students return to
the stories at progressively higher year levels. The level of understanding at age
6, 10 and 17 is not the same in Science, English or Mathematics - nor should it be the
same in the religious arena. Stories such as Jonah and the whale, Jacob and the
many coloured coat, David and Goliath or Samson are delightful for Years 1 and 2 but
frequently, even if these stories are taught, the level of understanding rarely
progresses beyond these levels.
If Biblical stories are to have any relevance to young people their complexity must
be explained and evaluated. These stories are complex and sophisticated so it is
essential that students appreciate the 'depth grammar' involved and that 'truth' may be
communicated through story without all stories necessarily being literally true. Metaphor,
analogy, symbol and art are important in appreciating recent Biblical scholarship hence
the need for a spiral approach in the curriculum returning to the stories at different stages
in the educational process.
Australia's roots lie in the Christian tradition and an insight into this tradition
together with its doctrines, creeds and places of worship is suggested. Contrasts
between Anglican, Baptist, Lutheran, Orthodox, Roman Catholic and Uniting Church
views need both exploring and understanding. Within denominational schools,
stress may be placed on particular features of the tradition - for instance Catholic
schools stress the teaching of the Church, the Catechism and Sacraments. Some young
Australians may never have even entered a Church and may not appreciate the significance
of its many features and layout. It may also be considered desirable have knowledge
of key figures in Christian from St. Francis, Aquinas, John of the Cross, Thomas More,
Teresa of Lisieux, Mary MacKillop, Martin Luther King to Nelson Mandela.
STRAND TWO: Values education within a broad religious framework
The term 'values education'
in many schools is broadly interpreted to include issues such as bullying, discrimination,
tolerance and social justice - yet this needs extending. Pupils need intellectual space to
explore different approaches as a means of evaluating ethical issues. Values education
should both be theoretically based (including the difference between Divine Command
Theory, Natural Law, Proportionalism, Situation Ethics, Utilitarianism, Emotive
Ethics and Virtue Ethics) and also issue related. Children may be aware that different
religious denominations have different attitudes to some key moral issues, but without
understanding the underlying theoretical positions, they will not be able to compare,
contrast and evaluate the differences effectively.
Specific issues to be covered, at pre-determined age groups, might include racism,
crime and punishment, abortion, euthanasia, medical ethics, genetic engineering,
just war thinking, social justice issues, relationships, sexuality (including
homosexuality), business ethics and the issue of animal rights and environmental ethics.
Young Australians will have to grapple with the complexities of these issues when they
enter the adult world and they need to be given the intellectual tools to engage with
today's or tomorrow's problems at a level that goes beyond the superficial or emotive.
STRAND THREE: To introduce young people to central areas in Philosophy of Religion
This includes arguments for and against the existence of God; an understanding of God's
omnipotence and omniscience; what it means to talk of 'Eternal Life'; the philosophic
problems raised by the idea of survival of death and the problem of evil and innocent
suffering. The holocaust can be dealt with in an intellectual framework which provides
a broad understanding of the challenge presented by innocent suffering for many
religious believers. The challenge of Ivan Karamazov (in Dostoyevsky's 'The
Brothers Karamazov') against God could be contrasted with the position of Job. Ivan
Karamzov rejects God because he maintains that a world where innocent children have
to suffer is not a world that can be justified - no matter what the final aim of
creation may be. After tragedies such as the holocaust, Pol Pot's regime in Cambodia,
Rwanda, Bosnia or even the Port Arthur massacre, young people cannot fail to be
aware of the tension between belief in a wholly good and all powerful God and
the undoubted reality of evil. They need to be given the opportunity to
think through the consequences of this tension in an intellectual framework that
takes the issues seriously whilst also encouraging freedom of thought.
The issue of truth should be examined with young children moving from a very concrete,
black and white understanding to an increasing appreciation of the sophistication of
the issues raised. Issues of truth underlie discussions in science, history,
English and many other subjects and the curriculum should help to make these links
and to begin to question whose truth is being proclaimed. In the teenage years, the
curriculum can help pupils think through the challenges posed by feminism and
postmodernism as well as the broad assumption of meaninglessness which underlies
some of contemporary society
STRAND FOUR: To help young people to become familiar with the main World Religions.
Australia is now a multi-cultural society with a wide variety of religious traditions.
Our country is set in the Pacific basin and has trading links with countries with
widely different belief systems. A real appreciation and understanding of
alternative faith perspectives is vital as this may be a necessary pre-cursor
to tolerance and acceptance of the position of others. R.E. should provide children
with an understanding of the beliefs of the main world religions and an empathy for what
it means to belong to these religions - in particular Judaism, Islam, Hinduism and
Buddhism as well as the sophistication of aboriginal beliefs. The cultural heritage that
accompanies these religious movements also needs study. Too often, young Australians
have scant understanding of the religious perspectives of others and therefore do not take
them seriously. It is all too easy to teach world religions badly - as will be made clear below.
Part of the task of teaching world religions should be to minimise the degree
of prejudice held by pupils. A survey undertaken through NSW schools by the Australian
Catholic University revealed considerable evidence of prejudice. Pupils aged 18 were
interviewed in 1995 and the following percentages said that they would be unwilling to
live next to the groups named below:
Criminal background 52.1%
Asians 20.8%
Buddhists 6.3%
Homosexuals/Lesbians 20.8%
Elderly people 12.5%
Unemployed 10.4%
The level of prejudice increased after two years study for the NSW 'Study of Religions'
papers - this may reflect on the way the material is presented and any school will have
to be sensitive to this. Prejudice is often based on poor information and a lack
of understanding and a sound curriculum, sensitively applied, should seek to minimise
these reactions. To teach, for instance, World Religions by looking at 'festivals'
is a very poor way to approach the subject. Studying the festivals which mark
Saints days in Latin America or Spain is unlikely to provide a great deal of insight
into the complexities and intellectual depth of Catholicism!
On some occasions in the past, Australians have often neglected Aboriginal religious and
cultural heritage and a more nuanced approach needs to be attempted at different
stages in the school emphasising the Aborigine understanding of the transcendent and
aspects of their religion (such as care for the environment and spirituality) from
which all Australians can learn. It must be accepted that it is not easy to give a
real understanding and appreciation of aboriginal culture. Sensitivity and skill
will be needed to help children to understand the complexity of aboriginal culture
as well as the difficult social problems they face today and the challenge to chart a
constructive way forward. There are no simple answers and the challenge may well
be to help children obtain a developing understanding of the complexity of some
of the issues that racism raises including issues of social justice, economic
welfare, employment, etc..
STRAND FIVE: To provide children with an appreciation of the value of stillness.
The Affective approach seeks to redress the imbalance when education solely
stresses the cognitive. In the 1970s, some Philosophers of Education stressed
the idea of 'Rational Autonomy' as an educational aim, but emphasis on this
alone can develop the rational side of human nature at the expense of the
emotional and affective, closing people off to religious possibilities.
Religious education touches on issues of life and death, God and evil, sexuality
and relationships, marriage and divorce in a way unmatched by other disciplines.
However religious education does not simply transmit knowledge, but also explores
the implications of the central claims for each individual. This can give an alternative
perspective to materialism and help students to gain inner confidence and to
recognise the value of silence, gentleness, compassion, concern for others and
persona responsibility as well as achievement, success, recognition and
reputation. Many young Australians' lives are filled with noise (CD player,
video, television, computer game and so forth) making the ability to be still more
important than ever. Through this, they may come to know themselves and
to find peace an increasingly valuable part of their lives.
Australia is an increasingly secular and materialist society where a laissez-faire
attitude is accepted and where almost anything is permitted provided it does
not hurt others. Life for both adults and children is increasingly frenetic.
There is a tendency to want to 'keep children busy' as this avoids them getting
into mischief. 'The devil makes work for idle hands to do' may be implicit in many
teachers thinking. However a central dimension of religion is that it affects an
individual's subjectivity and that time is needed for silence and reflection. The word
'meditation' has acquired an unfortunate aura and there is no suggestion that this
should be introduced into the curriculum but it is essential that the spiritual side
of pupils at is taken seriously. In Britain, stillness is a compulsory part of
the National Curriculum from Years 1 to 11.
If this approach is adopted, teachers will, over a period of time, need to be
trained in the use of stillness and silence in the classroom, although in some
schools it is likely that some teachers will already be using these techniques.
Initially this training may be by 'in-service' days. Those teachers who have
a real interest in this subject area can be sought whilst being careful to ensure
that this interest does not mark a desire to indoctrinate children with a
particular viewpoint at the expense of others.
There are many ways in which stillness can be fostered but they will include the
use of music, art, ikons and (see below) the Australian Bush. However young people
should be enabled to develop the capacity to be 'still' even when in the middle of
noise and busyness. At St. Ignatius' College Riverview there is a clearly developed
and sophisticated programme for taking this dimension seriously and for developing
the spiritual side of young people and some other significant schools have also
recognised the crucial importance of this aspect of education. In Geelong Grammar's
Timbertop campus, each day starts with a period in chapel, a significant part of
which is devoted to stillness with the children sitting quietly in the 'A' frame
chapel looking out over the bush. This is a prelude to days of hectic activity,
yet during the whole of the Year 9 which they spend at Timbertop, they are taught to
value stillness not only in chapel but also in their various expeditions. To
stand on top of a high peak and look out over the mountains after a night spent on
a solo expedition is a profound and moving experience which can stay with young
people throughout their lives and challenge their exiting views of the world. Such
'bush experiences' are a valuable part of Australia's heritage which are too often
neglected and ignored in a society which seems to prize activity above reflection.
In religious education young people can be helped to express their own ideas
without fear of censure or ridicule. A key assumption underlying the 'Five Strands'
approach is that under no circumstances should ideas or beliefs be imposed on
children. Rather they should be taught to value the search for truth and meaning
and should be tolerant of alternatives viewpoints and willing to listen to opinions
markedly different from their own. Religious faith should be seen as a result of
a personal quest where the journey itself is central and there should be room for
ambiguity and doubt.
Dr. Peter Vardy
Heythrop College
University of London
July 1999
Westminster School, Alison Ave. Marion - Thursday, July 22nd 9.00 a.m. to 6.00p.m.
Background -
In 1996 Geelong Grammar School embarked on the design of a new curriculum in Religious and
Values Education. To assist in the development of this program, the school brought to
Australia, Dr Peter Vardy, Vice Principal at Heythrop College, at the University of London
and internationally recognised as an expert in Philosophy and Religious Education.
In the past two and a half years, Dr Vardy has worked with a number of schools in
developing a five strand Religious Education curriculum which takes account of the
following: The Bible, Ethics, Philosophy of Religion, World Religions and Affective
Religious Education. In May 1998, Dr Vardy conducted a "Religion and Values" conference
at Prince Alfred College, Adelaide, where the idea for this series of conferences
was formulated. In April this year the first conference on 'Theoretical and Applied
Ethics' was hosted by St Michael's College and was a great success.
The Purpose of this Conference -
Is to provide theoretical background and practical resources for educators
to develop Religious and Values Education Curriculum based on the
third of the five strands; Philosophy of Religion.
The Content of this Conference -
will cover, proofs for the existence of God, What it means to talk
about God, The timeless God of Catholic theology contrasted with the everlasting
suffering God, The theory of knowledge and truth, The problem of freedom and God's
omniscience, How language can be used about God, miracles, prayer, eternal Life,
innocent suffering and the problem of evil.
Participants -
This conference is intended for educators of students from Years 1 - 12. It is aimed at the
non-specialist and no prior knowledge is assumed. The conference itself is self-contained
(Although Australian tertiary institutions are now in discussions about possible
accreditation towards a qualification in theology or religious education. The
Adelaide Catholic Education Office will credit the Conference towards the
Religion Teachers' Certificate or Graduate Certificate of Religious Education.
Registration and Fees -
The Registration fee of $110 covers conference proceedings, full notes from
Dr Vardy, lunch, morning /afternoon tea.
REGISTRATION BOOKING ADVICE
Closing Date for Registration: 2nd July
Participants:
THE FOLLOWING PERSON(S) WISH TO REGISTER FOR THE PHILOSOPHY OF RELIGION CONFERENCE
1. NAME: ____________________________________2. NAME: ____________________________________
POSITION: _________________________________ POSITION: _________________________________
3.NAME: ____________________________________ 4. NAME: ____________________________________
POSITION: _________________________________ POSITION: _________________________________
School/Organisation ___________________________________________
Phone________________(Office) ____________________(Private)
Fax___________________ ____________________
Registration and Fees:
The registration payment of $110 per person covers everything except accommodation.
The payment may not be refunded in the event of a cancellation received after 2nd July.
Schools/organisations registering three (3) or more staff members will be eligible
for a special registration fee of $ 100 per person.
Please make cheques payable to:
Westminster School
Accommodation can be arranged nearby at the Adelaide Supercentre Motel at $65
single, or $69 twin share.
Click here to register online
Please forward registration and payment to:
Matthew Wills
Westminster School
Alison Ave. Marion
SA 5043
