Whose confession? Which tradition?

Abstract

For over 30 years official disapproval of confessional approaches to religious education in community (formerly county) schools has been the norm. However such forms of religious education persist. Some arguments put forward in favour of non- confessional religious education are now shown to be weak. Confessional religious education is now thought (generally) to be appropriate in church schools. These facts raise the possibility of a return to confessional religious education in non-church schools. Non-confessionalism is founded on a contradiction: that education can proceed without ‘confessing’ anything and is therefore inherently unstable. In fact many different types of ‘confessions’ operate in religious education. Yet pressure continues to be put on Christian teachers to dismantle their confessional approach. This is unfair and an attempt is made to show that such teachers have much to offer the future of religious education in a society which contains many religions.

Notes

The 1944 Education Act allowed for more than one syllabus to be adopted. This, and the use of the word ‘religious’ as opposed to ‘Christian’, allowed for provision to be made for children of Jewish background. The same provision exists in current law.

Stated to be studying the influence of religion, thinking critically about religion, reflecting on ultimate questions and developing a positive attitude towards religion.

Astley, however, like Barnes, accepts the force of the political argument in relation to confessionalism in community or foundation schools without a religious character.

Robert Jackson has done us a service by highlighting the difficulties of coming to a view on what a religion is. See Jackson, R. (1997) Religious education: an interpretive approach (London, Hodder & Stoughton), ch. 3.