Constructing a framework for KS3 RE using
Ninian Smart's 'Seven Dimensions of
Religion'
___________________________________________________________________________
Farmington Report
Anna Nuttall
Liverpool Hope University 2014
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Contents
___________________________________________________________________________
Summary.............................................................................................................3
Acknowledgements.............................................................................................3
Introduction ........................................................................................................4
Context................................................................................................................4
Identifying Issues.................................................................................................5
The wider context - a time of change.................................................................6
The purpose of RE in faith schools - 'if it's not indoctrination, what is it?' ........7
'Throwing out the baby with the bath water?' Ninian Smart and the
phenomenological approach to RE.....................................................................9
The Seven Dimensions of Religion - creating a framework for KS3 RE.............10
A core unit: detectives, illusions, skills toolkits and other examples................13
Conclusion.........................................................................................................15
Bibliography ......................................................................................................16
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Summary
___________________________________________________________________________
The focus of this report is a framework for KS3 RE using Ninian Smart's 'Seven Dimensions of
Religion'. The framework is used here in relation to secondary Catholic RE and the delivery
of the content of the RE Curriculum Directory for Catholic Schools; it could also potentially
be applied in non-faith schools.
In this context the intention was to use the seven dimensions as a tool for planning a clearly
structured, coherent curriculum and to improve understanding by encouraging pupils to
make connections between different aspects of their study.
The Farmington Fellowship enabled me to create and trial schemes of work, lesson plans
and resources and also to explore the viability and the propriety of this idea, in view of the
wider criticisms of Smart's work and the aims of Catholic RE.
Acknowledgements
___________________________________________________________________________
Thanks to the Farmington Institute, particularly Rev'd Dr Ralph Waller for the fantastic
opportunity and the time to pursue this fellowship and to Joy Schmack, Senior Tutor at
Liverpool Hope University, for her support and guidance in completing it.
Also, thanks to Kevin Quigley, Director of Education for the Salford Diocese and Sr Judith
Russi of Educarem, for encouraging the initial idea and for their ongoing support of this
work and to Lat Blaylock, editor of RE Today, for directing me towards a Farmington
Fellowship in the first place.
Finally, thanks to Des Callaghan, Head teacher at St Bede's, for allowing me time out to
become a student again and to my department for their support, patience and animated
discussions in developing this idea.
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Introduction
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This report outlines the process of devising a framework on which to 'hang the curriculum',
(in this case the content of the RE Curriculum Directory for Catholic Schools within a
particular context) and discusses some of the issues this raised regarding pedagogy and
purpose of RE.
It begins with an explanation of this context and also the wider context, as the idea is a
response to particular circumstances, a heuristic solution to specific issues in a changing
landscape. These issues include the changing demographics of pupil intake and of pupil
expectations and perceptions of RE in my school; the publication of the revised RE
Curriculum Directory by the Catholic Bishops' Conference of England and Wales; the
introduction of the 5Ws, a new inspection framework for Catholic schools in the Salford
Diocese; the publication of the 'Portrait of Catholics' research commissioned by Linda
Woodhead in connection with the Westminster Faith Debates; and points raised in the 2013
RE Review and 'RE: Realising the Potential' Ofsted document.
The report critically outlines the seven dimensions of religion as identified by Ninian Smart
and the ways in which aspects of his phenomenological approach to RE were utilised in
devising a KS3 framework and curriculum map. Although the use of the seven dimensions
to structure the RE curriculum was always a practical response to particular issues rather
than a statement of preferred pedagogy there are clearly issues pertaining to its use, some
of which specifically relate to the faith-school environment.
The way in which the framework has worked so far is explored through examples of
activities. Amending schemes of work and creating new materials is, as always, ongoing and
this is reflected in the identification of points for further work.
Context
___________________________________________________________________________
St Bede's Catholic High school is a large, mixed comprehensive in Blackburn, part of the
Salford Diocese, where pupils achieve very good results. All pupils are required to study RE
GCSE and the RE results are consistently amongst the best in the school, with pupil voice
questionnaires demonstrating that pupils enjoy RE lessons and find them engaging and
challenging. However, as Head of Department I identified KS3 curriculum as an area to
improve and over the last ten years have tried to do this in various ways.
Like RE departments in many faith schools, my department has fortunately been protected
from many of the issues facing the subject nationally. I have been greatly supported by
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senior staff, both personally and in terms of resourcing, rooming, curriculum time and the
status afforded to RE in school. However, some common problems have contributed to
issues at KS3; non-specialists teaching RE have been timetabled in KS3 to avoid impacting
directly on GCSE results; the focus on these results has, at times, probably left KS3 classes
'playing second fiddle'; and the wide variation in pupil experience, knowledge and
perceptions of RE at primary school has been difficult to adequately address. Through pupilvoice questionnaires, with questions based on observations, two main issues were
identified.
Identifying Issues
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Year 7 pupils arrive at school with a generally negative view of RE, seemingly confusing the
subject itself with 'being holy'. Whilst there is obviously excellent practice in teaching
primary RE, reflected in some examples of the knowledge and understanding demonstrated
by some Year 7 pupils, only 24% of pupils report that they enjoy RE. One pupil wrote 'I don't
like RE because I don't want someone to tell me what I have to believe and I don't want to
pretend I believe it'. This clearly touches on the debate regarding the purpose of RE,
particularly in faith schools, which will be mentioned later. Although repeat questionnaires
demonstrate that this attitude is short lived, I wanted to define RE more clearly from the
outset and encourage interest in the subject itself (rather than it being enjoyable because
they 'had fun lessons' or 'liked the teacher').
As pupils progressed through KS3 they study a range of topics and can't always make
connections between these topics or see how they are related. Whilst the content of the
Catholic RE curriculum is defined in the RE Curriculum Directory, there is flexibility in the
way in which this content is organised and delivered. I have regularly moved units of work
around so that they 'follow on' more logically to enable pupils to identify links and build on
prior knowledge. Now I wanted to change this more radically so that pupils had a clearly
defined structure for their learning in KS3 RE lessons whilst recognising the sensitivities of
the faith school environment.
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The wider context - a time of change
___________________________________________________________________________
Come writers and critics who prophesise with your pen,
And keep your eyes wide the chance won't come again
And don't speak too soon for the wheel's still in spin...
For the times they are a-changin'.
(Bob Dylan)
Now is clearly a time of change for the Catholic Church. As Pope Francis became Time
magazine's Person of the Year 2013 and the first Pope to feature on the cover of Rolling
Stone magazine (with the headline 'Pope Francis' Gentle Revolution - the times they are achangin' at the Vatican) the Church has featured in the media more prominently and in a
more positive light than in recent years. However, the recent BRIN survey 'Portrait of
Catholics' commissioned by Linda Woodhead concludes that only 5% of Catholics, and only
2% of the under-30s, now conform 'to the model of 'faithful Catholics’ according to the
Church's Magesterium' (Woodhead, 2013). This is reflected to a certain extent in the intake
of the Catholic school in which I teach; the revised RE Curriculum Directory itself
acknowledges 'the changing religious and cultural profile of pupils and teachers in Catholic
schools' (RECD, 2012) as a current trend which affects the teaching of RE. It is also stated
however, that the revised Curriculum Directory
'will encourage educators to return to Holy Scripture, the Catechism, and the principal
documents of the Second Vatican Council and, as time allows, to revise lesson plans and
schemes of work in a way that will more fully and engagingly reflect the riches of Catholic
doctrine.' (RECD, 2012)
Whilst Pope Francis has called for catechesis and evangelization in schools (Evangelii
Gaudium, 2013) changes in the beliefs, practices and expectations of pupils, parents and
indeed RE teachers in Catholic schools clearly have implications for the way in which RE is
taught effectively; designing the curriculum in a way that delivers the required content in an
engaging and meaningful way for young people, many of whom are living in an environment
far removed from this content, is certainly challenging.
In the Salford Diocese, new personnel have brought an opportunity for RE teachers to
reflect on, discuss and respond to this challenge. In 2012, the Director of Education created
a new inspection document for Section 48 inspections (the 5Ws) which highlights the
importance of academically challenging, well taught RE which is the 'core of the core
curriculum'. It also highlights the words of the RECD stating that the responsibility for the
nurture of faith is a whole-school responsibility, not exclusively that of the RE department;
therefore, the faith development of pupils should not be reliant on RE lessons, nor should
responsibility for prayer and worship in school fall to RE teachers. It is advised that a model
of chaplaincy distinct from (but not excluding) the RE department is required in school so
that activities such as running a Pupil Chaplaincy Team, organising Masses, services,
retreats, assemblies and fundraising events can be supported by RE staff rather than be
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seen as their 'job'. Also, the message of the RECD is clarified and reinforced: that every
curriculum subject in a Catholic school should be taught through 'the lens of faith', with RE
as the 'core of the core curriculum.' Clearly, this also has implications for the way in which
RE is taught.
The purpose of RE in faith schools - 'If it's not
indoctrination, what is it?'
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'Aim at heaven and you will get earth thrown in. Aim at earth and you get neither.' (C. S. Lewis)
The purpose of Religious Education is a widely disputed point; the recent Ofsted report
'Religious education: realising the potential' (2013) identifies 'a confused sense of purpose'
as a barrier to better RE as 'confusion about the purpose and aims of RE had a negative
impact on the quality of teaching, curriculum planning and the effectiveness of assessment.'
A requirement to clarify the purpose and 'promote this through straightforward guidance' is
identified in the report. It may be assumed that this confused sense of purpose would not
apply to a faith school, and whilst this may be the case in theory, I would suggest that in
practice it is not necessarily so. The RECD states that,
'The primary purpose of Religious Education is to come to know and understand God's
revelation which is fulfilled in the person of Jesus Christ...known through the tradition of the
Church and the Magisterium. Religious Education helps the pupil to know and experience
the meaning of this revelation in his or her own life and the life of the community which is
the Church'. (RECD, 2012)
This suggests that an RE teacher will 'know and experience the meaning of this revelation in
his or her own life' and this is not necessarily the case. Interviews and questionnaires
completed for the purpose of this report illustrate that, in reality, perceptions of the
purpose of RE vary greatly amongst RE teachers in Catholic schools, ranging from
'catechesis' and 'evangelization' to 'teaching objectively about religions today.' 'Getting
them interested' and 'making them think' were common aims and for a number of
respondents the issue of faith development was not considered to be a significant, or for
some an appropriate, purpose of RE. This is an area that certainly warrants further
research, and there is not sufficient time here to explore this fully; clearly, an individual
teacher's, or department's, philosophy of RE impacts hugely on the way in which the subject
is taught and the experience that pupils have of RE in their school.
Nonetheless, it is reasonable to expect that, in a Catholic school, the RE curriculum will
include teachings of the Church and that there will be an element of faith development for
those pupils who have faith; but also that regardless of personal faith, or lack of, all pupils
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will be able to access a challenging curriculum and develop the skills required to respond to
it. When describing the faith school environment, Russi (2013) states that:
'the idea that religious education is forced on students without question is still prevalent.
This could not be further from the truth. In reality you will find that most RE lessons are
thought-provoking and designed to encourage real exploration... Pupils are encouraged to
explore and seek real truth so that, hopefully, they will grow in their own understanding and
wisdom'. (Russi, 2013)
Whilst some pupils may receive the curriculum content as catechesis or evangelization, it
should also be acknowledged that for many pupils RE is not received in this way. Conroy et
al (2013) identify a range of educational entailments to which RE is expected to contribute
(e.g. religious literacy, philosophical understanding, multi-cultural awareness, citizenship
education, social cohesion, moral development, sex and relationships education) and
religious observance is named amongst these. Whilst these are all important and necessary
for pupils it could be argued that such entailments can also detract from, or certainly take
time from, other aspects of teaching RE, perhaps to the detriment of learning.
In Catholic schools, the responsibility for prayer and worship can still fall exclusively to the
RE department and it could be argued that this can 'blur the lines' between perceptions of
RE as a subject and RE as religious observance and faith development. There is debate
regarding whether this should be the case, as it traditionally has been, or whether the focus
of a subject leader expected to deliver academic results to rival those of Maths and English
should be primarily on the curriculum. It is reasonable to assume that both the 'skills set'
and the commitment for faith development may be strongest in the RE department;
however, the questionnaires and interviews conducted for this research indicated that there
is sometimes resistance to this being the expectation and that some RE teachers do not feel
confident or comfortable with this responsibility.
As mentioned, a distinction between RE as 'religious observance' and RE as 'an academic
subject' may not always be clear and may influence perceptions of the subject. For
secondary RE in the Salford Diocese to be outstanding it must 'challenge and empower
pupils to be creative, independent and reflective learners... to engage with Big Questions of
the purpose and meaning of life throughout the curriculum' (5Ws, 2012) and this requires
pupils to understand that not only are they allowed to question faith and religious 'truth' in
RE, but that it is here that they can develop the skills to do so. It also requires RE teachers
to provide opportunities for this to take place within the classroom.
These are separate and significant points requiring further inquiry; however in my view,
issues such as the changing demographics of personal faith and practice of RE teachers,
their knowledge and experience of the faith, individual views regarding the relevance (or
lack of relevance) of the RECD and a preference to remain objective, has to be balanced
with the contractual requirements of the role and the purpose of RE as stated by the RECD.
A KS3 framework has to operate within the context in which it exists, endeavouring to
engage, inspire and challenge pupils with a cognizance of the constraints and also the
opportunities afforded to it. Therefore, the framework I wanted to create needed to be
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clear and distinct from religious practice, capable of facilitating enquiry and critical thinking
as well as evaluation, reflection and experiential learning.
'Throwing the baby out with the bath water?'
Ninian Smart and the phenomenological
approach to RE
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'Education is the kindling of a flame, not the filling of a vessel.'
(Socrates)
Ninian Smart is often credited with, and indeed criticised for, contributing to the move away
from confessional RE to a phenomenological approach to the subject; the legacy of this
influence is clearly significant and inveterate in current practice and it is also the subject of
great academic debate. Whilst it is not necessary here to recount this debate, a brief
outline of aspects of it is pertinent in explaining the use of this seemingly controversial
approach to construct a KS3 framework for a faith school. The aim of the phenomenology
of religion is described by Barnes (2000) as:
'to provide a relatively straightforward account of religious phenomena along descriptive
lines, uncoloured by conscious apologetic or polemical assumptions.' (Barnes, 2000)
It may seem a discordant approach for a faith school in which 'the important discipline of
apologetics' is explicitly advocated (RECD, 2012). However, finding a way to provide pupils
with a 'relatively straightforward account' of religion was precisely my aim, as a lack of basic
knowledge of religion, including of the Catholic faith, is an issue amongst some pupils. This
could, therefore, be a good starting point for structuring the curriculum. Obviously, in
practice, the way in which content is organised into schemes of work and delivered, the
strategies used and the resources created are not confined to rigidly adhering to a particular
philosophical approach. Smart's 'dimensions' were used here as a tool to frame knowledge
and conceptualise aspects of religion, therefore enabling pupils to grasp 'the bigger picture'
from the outset, and to make connections in their learning. Barnes (2013) asserts that a
variety of methodologies can be accommodated and that:
'different models do not contradict each other at every point, and religious education, as in
science, can accommodate different beliefs, emphases and practices, provided these do not
contradict the central beliefs and commitments of the model.' (Barnes, 2013)
Used in this way, the dimensions structure is a model which accommodates a range of
methodologies and in my view does not contradict central beliefs or commitments, rather
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than merely 'filling a vessel' it is a starting point to enable 'the kindling of the flame'
(Socrates). RE is a vast and varied subject and it seems that the way a curriculum is
currently structured can often reflect the personal knowledge, interest and preferred
philosophical approach of the practitioners designing or delivering it; this model does not
preclude such selection of content or pedagogy so could perhaps be transferrable to other
school settings.
Whilst the acquisition of knowledge is clearly not the only aim of the subject, without
adequate knowledge a pupil's ability to analyse, interpret or evaluate is surely diminished;
this model provides a map of the knowledge to be studied, but allows flexibility in the
methods used to navigate this content. The recent Ofsted report 'Realising the potential'
(2013) states that:
'The lack of knowledge and understanding of religion inhibited pupils in considering how the
study of religion and belief might have implications for exploring purpose, meaning and
value in their own lives.' (Ofsted 2013)
Whilst the phenomenological approach may be criticised as primarily factual description,
knowledge of religion is clearly required if pupils are to demonstrate that they can, for
example, understand, evaluate, analyse or reflect in RE. There is currently great debate
nationally about what constitutes RE and a lack of consensus about curriculum content.
However, in my school there is a clear, agreed philosophy of RE and curriculum content is
outlined in the RECD. The challenge is to enable pupils to engage with this knowledge, to
develop the skills to question, analyse and evaluate so that they come to an understanding
of it and can articulate a response to it. The seven dimensions are used, not to categorise
lists of facts to be 'described' by pupils, but as a framework for learning.
'The Seven Dimensions of Religion' - creating
a framework for KS3 RE.
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Ninian Smart identified seven aspects or dimensions of religion; his view was that 'it is more
practical to come to terms first of all not with what religion is in general but what a religion
is' (Smart, 1989) and that the search for an essence of religion only 'ends up in vagueness.'
According to Smart the first five can be considered 'in abstract terms, without being
embodied in external form' and the final two are concerned with 'the incarnation of
religion.' They are:
 the practical and ritual dimension
 the experiential and emotional dimension
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




the narrative or mythic dimension
the doctrinal and philosophical dimension
the ethical and legal dimension
the social and institutional dimension
the material dimension.
These dimensions are interrelated, connected; for example, it could be argued that the
significance of religious ritual cannot be understood without an appreciation of the
experiential dimension of religion or knowledge of the beliefs that the ritual derives from.
As religion is so vast and complex it is, by nature, difficult to comprehend and presenting it
in this way provides a structure. However, it could also be argued that compartmentalising
a curriculum into these dimensions is reductionist and limits a broader understanding of the
whole. Different philosophical and pedagogical approaches to RE are widely debated and
there is not the time here to discuss these approaches in depth. Whether religion should be
deconstructed and presented in an entirely objective way in a faith school is a controversial
and debatable point.
Within the context of my school setting, it is understood that whilst RE should not expect
pupils to have a personal faith or aim to 'give' them a faith, neither should it be assumed
that they have no faith; the RE classroom should not be one in which faith is discouraged,
any more than it should be where faith is expected. It must be an environment in which the
needs, including spiritual, moral, social and cultural needs, of every individual pupil is met in
terms of access to, and engagement with, the curriculum. It must also provide opportunity
to develop personal thoughts, responses and beliefs. Rather than forming curriculum
content the dimensions are used to conceptualise and analyse the content which is directed
by the RECD, providing a particular lens through which religions can be viewed. As with all
learning, each pupil approaches it from a different position based on their prior learning,
personal opinions and experiences and their ability to make connections. This can still be
the 'lens of faith' referred to by Russi (2013) through which pupils find a context for their
own faith experiences whilst learning about and making sense of the faith of others.
To incorporate the seven dimensions and challenge Year 7 perceptions of RE a core unit of
work, 'What is religion?' was developed to introduce RE in a way that would hopefully
engage pupils and give them a conceptual framework for subsequent units of work. The
core unit begins with lessons relating to 'big questions', introducing the idea of RE as
enquiry and investigation, presenting a skills 'toolkit' and exploring Smart's dimensions. The
dimensions can then be referred to, acknowledged, discussed and debated as and when
appropriate, relating to the second issue identified; a lack of coherence for pupils. The
curriculum is not delivered through the dimensions, but rather the dimensions are used to
frame the curriculum, gradually building upon the core unit both in terms of knowledge and
skills. However, tasks using the dimensions to organise knowledge can also be
incorporated, for example, a revision mat based around a jigsaw of the dimensions to
measure understanding of religious knowledge and also to test broader understanding of
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the dimensions. The terms for each dimension were simplified in the core unit for some
classes and this is reflected in the jigsaw (e.g. narrative became stories):
Example of a ‘dimensions’ jigsaw
Differentiated ‘dimensions’ jigsaw
Ritual
Ritual
Objects
Material
Feelings/
experiences
Experiential
Beliefs
Doctrinal
Social
Narrative/
Mythical
Ethical
People
Stories
Rules
A3 dimensions 'jigsaws' were given to pupils and tasks were aimed at developing revision
techniques and consolidating learning at the end of the year, in preparation for newly
introduced KS3 end- of- year exams. Several variations of tasks were trialled using the jigsaw
for revision purposes and then for other lessons too. At the end of a Year 8 unit of work on
Judaism, a dimensions 'map' was used to evaluate learning and tasks were incorporated into
various schemes across KS3. Questions regarding how the different dimensions fit together,
which one should be in the middle, how they are connected to each other, which dimension
might be considered most important in a particular Christian denomination or which one, if
any, a religion could function without have proved to be a good basis for enquiry,
discussion, debate and also reflection. Rather than excluding world views that do not
necessarily 'fit' the seven dimensions, this model provides points of reference and a
structure for learning.
Although it wasn't intentional, this framework also reflects Bruner's model of the spiral
curriculum (Bruner, 1960, as cited in Research for Teachers Jerome Bruner's constructivist
model and the spiral curriculum for teaching and learning):
'in order to enable the transfer of thinking processes from one context to another, children
needed to learn the fundamental principles of subjects rather than just master facts. Bruner
advocated learning through enquiry, with the teacher providing guidance to accelerate
children's thinking, and recommended that the early teaching of any subject should
emphasise grasping basic ideas intuitively. After that, he believed, the curriculum should
revisit these basic ideas, repeatedly building upon them until the pupil understands them
fully.' (RfT, 2006)
The first of four key themes that Bruner identified for education is that of providing a
structure as he considered a subject to be more intelligible if fundamental principles were
grasped first. The core unit, which 'sets the scene' for KS3 RE by clarifying its purpose and
contextualising the subsequent content, as well as demonstrating the type of teaching and
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learning strategies that will be used by focusing on enquiry, thinking skills and debate, has
provided a more effective way to achieve structure and grasp of fundamental principles in
our context; revisiting the dimensions throughout the year has then built upon these
foundations and (in our view) improved teaching and learning, enabling pupils to
conceptualise different aspects of the subject and make connections more clearly. Whilst
this is difficult to measure, particularly as the approach has not been introduced in a
scientific way (it was already underway when this Farmington began) there has been
positive feedback from teachers, positive pupil voice questionnaires and many good
examples of work from pupils that indicate some success in achieving the initial aims.
A core unit: detectives, illusions, skills toolkits
and other examples.
The core unit of work is a series of around 6 lessons introducing pupils to secondary RE at St
Bede's. A range of differentiated activities were planned and delivered, some of which are
now outlined.
Introducing Big Questions
Some examples of the type of activities used to introduce this framework are outlined here.
These are samples of tasks, intended, not as an exemplary scheme of work to follow but as
examples to give a flavour of the unit of work, which is a working document that is
constantly reviewed and adapted.
Activities
Comments
Pupils receive envelopes containing big questions on
cards which they rank in order (beginning with the one
they would most like an answer to). They then choose
three of the questions and using an investigation sheet
they record their own responses to these questions and
then move around the room to find and record ideas
and answers from others.
In the feedback, other questions that they might have
are discussed and the idea that RE is an investigation or
enquiry, a way to 'gather evidence' and make sense of
it, is introduced.
We were concerned that, particularly as
pupils didn't know each other at this
point, there may be reluctance to answer
these types of questions. We were all
aware of the need for sensitivity;
however, we were struck by how open
and candid pupils were in their responses.
Different response sheets were produced
to prompt deeper thinking about the
chosen questions and this is an aspect of
the lesson we are developing.
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A series of illusions are used to illustrate the point that
different people see the same thing in different ways
and this is related back to the big questions; with
prompt cards they consider who is right, what is 'true',
why they have given those answers, why other people
may have different answers and why these questions
are (or aren't) important to them. The idea of religions
providing answers to these questions is also explored
and this can be done in many different ways depending
on ability and the time allowed for this.
As always, illusions were popular with
pupils, as was the discussion about what is
true and what is 'real'. There are many
ways in which the questions discussed
here could be developed - for example,
P4C could be introduced here, as could
critical realism or critical thinking. The
discussions here can 'set the scene' for RE
and a positive learning environment is
crucial here.
A skills 'toolkit' is introduced, illustrating the ways
in which pupils will be able to 'make sense of' the
evidence they gather. These skills are based on
Bloom's Taxonomy and can be introduced in
different ways depending on the ability of the
class, making links with other subjects where
possible. For example, case studies of different
investigators can be used to illustrate the
importance of different skills, or a simple match up
task could be used.
This was developed in collaboration
with other RE teachers and also
discussed with other departments in
school; for example, History and
English departments were also
focusing on 'explanation' as a key skill
for Year 7 so we were able to cross
reference definitions and techniques
and compare the 'toolkits', versions of
which are in pupil exercise books.
Ninian Smart's dimensions of religion are explored in an
enquiry based way. The key question 'what does a
religion need to work?' is given to each pupil and after
some initial ideas they then move around the tables of
'clues' (e.g. statements, books, artefacts, articles,
pictures) finding evidence to add to their investigation
sheet, which includes a 'what else do I need to know?'
column (that could then be used to inform homework).
Working in groups they then discuss what they consider
priorities and reasons for their suggestions. Smart's
dimensions are given on small cards in stages so that
pupils can compare them with their own ideas and
consider what else a religion might require. Smart's
work can then be introduced, outlined and explored.
Staff in the department did this in
different ways. For example, some classes
completed the evidence gathering in
teams and Kagan principles were used for
the group discussion task, others worked
independently initially then traded
information in a group. In discussing the
structure and purpose of religion there
are opportunities to move in different
directions. For example, it can be a
starting point for assessing subject
knowledge of Christianity or other faiths
that may or may not have been studied at
primary school, or for introducing ideas
about deconstructing religion and
exploring it objectively.
Once Smart's dimensions have been identified there
are endless possibilities for activities. Examples of
activities we use range from simple identification of
examples from each dimension in a clip to providing
information for each so pupils could rank them in order
of importance for a believer to inviting a speaker in to
talk about their experience as a 'religious' person.
Obviously, as this is an introductory unit
of work pupils have different skills and
subject knowledge. However, they begin
to see what RE will look like at secondary
school, begin to think and to question and
be aware of the skills they will need to
develop.
As mentioned, following this core unit, the dimensions themselves are not explicit lessons or
units of work but they can be identified, acknowledged and referred to where relevant by
teachers and also by pupils.
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Conclusion
___________________________________________________________________________
The more I read, the more I acquire, the more certain I am that I know nothing. (Voltaire)
Re-structuring RE at St Bede's (again!) has been an interesting process in which teaching and
learning has evolved and progressed, and will hopefully continue to do so. Originally the
idea was driven by a response to issues identified, intending to give pupils a conceptual
framework for RE and help them to find 'threads' and make connections between units of
work. These aims have generally been achieved as evidenced by pupil-voice questionnaires
and staff feedback, in the quality of work that has been produced, in classroom discussion
and in observations but obviously there is more work to do. The inherent requirement to
continuously adapt to external change as well as the needs of pupils is both necessary and
invigorating and this process has focused the department on KS3 with positive results.
There is still further work to do, continuing to develop the core unit and explore
opportunities for development in the schemes of work, lesson plans, resources and
assessments so that the approach becomes embedded throughout the rest of KS3.
Within the constraints and the context of a particular Catholic high school, ideas have been
explored in a particular way for a particular purpose. This process has however, highlighted
that there is great flexibility in this model and that it could perhaps be adapted for a
different school environment as it can accommodate a range of pedagogies and
philosophies; it is not incompatible with the soteriologically oriented approach that may be
considered more suitable for the faith school environment but could also be a basis for an
interpretive framework for RE. Also, it does not dictate subject knowledge but to some
extent can be used to gauge the balance of curriculum content and whilst it allows space for
experiential learning, providing opportunities for experiential learning does not become the
driving force for the curriculum.
This process has provided opportunity for reflection on the balance of RE provision at St
Bede's and could perhaps be useful to other departments in re-visiting both their philosophy
for RE but also the outcomes of this philosophy for the pupils they teach. It is clear that
personal beliefs about what constitutes good RE have a huge influence on the nature of RE
that pupils experience in my school, and whilst the freedom, flexibility and opportunity for
this to be the case is obviously exciting I have valued having the opportunity and a method
for analysing the curriculum objectively.
Finally, having the opportunity to revisit academic research about Religious Education, and
find out more about current trends and different approaches has been particularly
fascinating; it has improved and informed practice but also confused and, to a certain
degree, frustrated. Developing this framework was an instinctive response to particular
issues and whilst academic writing and criticism is interesting, educational and often
enlightening, it is not always possible for teachers to put such ideas into practice or to
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change practice to take these into account, in the reality of the RE classroom, within the
context of an ever-changing school environment. Clearly, such work is hugely important in
shaping the future of RE and it has been a highlight of this fellowship to have the time and
space to explore it.
Bibliography
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education'. Religion 30 (4): 315-332.
Barnes, L.P. (2013) Education, Religion and Diversity. London: Routledge.
Baumfield, V., Cush, D. (2013) Religious Education at the crossroads (again): the search for a
subject identity? British Journal of Religious Education 35 (3): 231-235.
Catholic Bishops' Conference of England and Wales Department of Catholic Education and
Formation (2012) Religious Education Curriculum Directory. London.
Conroy, J., Lundie, D. and Baumfield, V. (2012) Failures of meaning in religious education.
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Cush, D., Robinson, C. (2014) Developments in religious studies: towards a dialogue with
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O'Grady, K. (2009) 'Honesty in religious education: Some further remarks on the legacy of
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Education 31 (1): 65-68.
RE:Online / BRIN
Ofsted (2013) Religious Education: realising the potential. London: Ofsted.
Reed, E.D., Freathy, R., Cornwall, S., Davis, A. (2013) Narrative theology in religious
education. British Journal of Religious Education 35 (3): 297-312.
Russi, Sr J., Friel, R. (2013) How to survive working in a Catholic school. Hampshire:
Redemptionist Publications.
Smart, N. (1989) The World's Religions. Cambridge. Cambridge University Press.
Stern, J. (2014) The influence of research within religious education: the Westhill Seminars,
RE professionals, pupils and schools.' British Journal of Religious Education 36 (1): 18-38.
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Stock, Msg M., (2012) Christ at the Centre: why the Church provides Catholic schools.
London: Catholic Truth Society.
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