MAY MACLEOD LECTURE 2006

140 Years in Retrospect:  An update on Special Religious Education

 

Professor Alan Rice

Australian Centre for Educational Studies

Macquarie University

 

Thursday 24 May 2006 at the Centre for Ministry, North Parramatta

 

1.         Opening Remarks:

I wish to acknowledge the contribution of May Macleod to the support of the Church’s mission – I recognize the endowment of the Family in her memory and am appreciative that this generosity has made this occasion possible.

The materials I received with the invitation highlighted the commitment of May Macleod to sharing her faith and experiences within the Christian family and to caring for those with needs.  It also indicated her love and respect for those who reach out and provide service without intent of reward.  She sought to acknowledge and rejoice in the ministry of these servants of Christ.

Today my subject recognizes the great army of Scripture teachers, mostly volunteers, who faithfully attend the public schools of this State (although it occurs elsewhere in Australia) to teach the Scriptures and the faith to which they adhere to students whose parents have requested that teaching.

Let me indicate my interest in this topic and reveal my background in Special Religious Education (SRE): my comments are drawn from my experience as Chair of the Director-General’s Advisory Committee on Special Religious Education (5 years) and from more recent experience over 3 years as Chair of the Inter-Church Commission on Special Religious Education in Schools (ICCOREIS).

I appreciate the opportunity to reflect upon these experiences at the end of my term as Chair of ICCOREIS.  My talk will address a number of issues and I hope that you will have opportunity to comment upon any matter about which you have views and with which you find connection.

What is or has been your engagement in SRE?  (Question explored with the audience)

As you are aware in NSW both General Religious Education and Special Religious Education are possible in NSW Public Schools.  Let us define the difference.

General Religious Education represents education about the major forms of religious thought and expression characteristic of our society and of other societies in the world.

Special Religious Education is education in the distinctive religious tenets and beliefs of the home and family, provided by the churches and other religious groups for children of parents expressing the desire that they receive such teaching.

My talk will cover a number of issues as there are many facets to the operation of SRE.   Because it is part of the operations of the education system there are educational issues relating to the purposes and quality of the program as well as practical issues to be addressed.  After 140 years the foundations for SRE are quite firm but they can be tested and challenged at any time and what we now have could be varied if there was a change of heart and the political will.

How are Churches responding to the demands for SRE in the early 21^st Century?

I wish to initially record the unique commitment of many volunteer teachers in responding to this question.

I will present some statistical data about service delivery in a moment.

We can draw upon the comments and special views of students surveyed recently.

I am glad I have had the chance to learn about Christianity and about God – I would otherwise know practically nothing if I had not come to this class.

I think this subject has provided me with the opportunity to be accepted by God.

I think it has helped me learning about God and listening to the truth. I would definitely find it easier now to turn to God as I understand things better.

What is the current level of service for SRE?

According to the Report, Religion in Education in New South Wales Government Schools (Rawlinson Report), about 25 years ago a greater proportion of Special Religious Instruction (SRI) teachers took weekly/fortnightly infants classes (61%) and primary (79%) than secondary (49%).  Only 3 % of Principals reported they had no SRI.  The most common form of SRI was the traditional denominational grouping.

There are no accurate figures for 2005-2006 but reports seem to indicate that the primary classes still receive a similar level of service although the model of delivery has been adapted in some schools to allow SRE teachers take whole classes rather than denominational groups.

The approach in secondary has changed in recent years with approximately 100 schools now having an SRE teacher paid by the local community of churches to teach SRE from within the organization of the school timetable.  This service is generally for years 7 to 9.  An Anglican survey of 219 State High Schools in 2003 revealed that 30% of secondary schools have no SRE in any form whilst 49% of those that do have SRE only intermittently.  58% of Year 11 and 12 students receive no SRE. 

The study indicated that there are pockets in growth areas such as Mt Druitt, Fairfield, Campbelltown, Liverpool, Granville and Blacktown that lack service. This snapshot of SRE services was confirmed by a survey in Western Sydney undertaken by the Parramatta Diocese. I also formed the view that with the exception of large country towns there is difficulty in providing regular SRE classes in other rural communities. 

There is an issue for families and students about the availability of SRE classes.  Could  more strongly serviced areas make a more serious effort to support those areas without SRE provisions?  This would require the organization for SRE to be better co-ordinated and for stronger relationships to be developed between churches across localities. 

1. Importance of the teacher in student learning – recent research

I am indebted to Professor Terry Lovat for his recent keynote address that linked quality teaching and learning to the influence of values that underpin the learning environment.  This has been based upon his research into values education.  SRE is also concerned with teaching about values and with building relationships of care and trust that promote in students the commitment to live by those values. My tenet is that a good SRE teacher is contributing to quality learning by promoting relationships and attitudes that underpin a quality learning environment and transform the learning experience. I recognize that there is need for research to verify this relationship as limiting factors to the quality dimension of the work of SRE teachers are the short period of contact that volunteer SRE teachers have with students on a regular basis and the limited training that many have had prior to  undertaking the role.

Whilst earlier research was pessimistic about a school’s capacity to influence student outcomes, recent research has shown that with a focus on a quality teaching environment then a teacher and a school can have a very big effect.  The influence is strong for individual teachers as well as for whole school influences. The Carnegie Corporations 1994 US Learning Task Force found that the single largest factor impacting on student outcomes is the teacher, with some studies showing the teacher is three times more likely to impact than the school.

Understanding influences on student achievement is complex but researchers draw attention to explicit links in classrooms where there is effective learning to the nature of the values that underpin the classroom environment.  Lovat pointed out that teachers in these classrooms are focused on what is at the heart of learning, by establishing an environment of respect, trust and care.

Other researchers have linked student learning to the teaching environment as follows:

Ken Rowe (2004) - Care and Trust is paramount.

Louden (2004) - The powerful relationship of elder and junior is as important as       content and pedagogy.

Hattie (2004) - Respect for students is a key component.

Brady (2005) - Teacher and student relationships have a major impact.

The Committee responsible for the Rawlinson Report supported the view that a study of religion can make a contribution to the intellectual, moral and spiritual development of children as well as to their understanding of society and its religious traditions. They found it difficult at that time to show how an individual subject would contribute to the building of individual character.  Recent research points to factors in the learning environment that do change behaviour and attitudes.

The benefits of values and religious education in recent research are seen to result from:

• Developing self-reflection and understanding of oneself (beginning a quest for personal morality).

In SRE we seek to build caring and trusting relationships that lead to personal commitment as well as practical action.  These are at the centre of what the teaching program is about. To what extent do we provide this quality teaching and learning environment during the short contact we have with students each week?  SRE Providers should accept this as a responsibility in making their commitment to teaching our children.

1. An overview of the Political/Legislative Bases of Special Religious Education:    

As indicated by the title of this address SRE has evolved over most of the period of our educational history. So let us consider what has evolved in NSW and the issues that we now face in providing SRE.

Key events are identified by AA Langdon (1992) in his series of articles about this journey.  I will use his milestones to put the events into perspective.

1833 - 1866

Governor Richard Bourke put forward proposals for National Schools in 1833 that allowed for both general and specific religious education.  He considered that the Irish Readers should form part of the curriculum.  The National Schools were to address growing concern about access to schooling in the expanding colony but only became a presence after legislation in 1848. Between 1848 and 1866 inefficiencies were developing within the education sector as in populated areas National schools and a range of small schools provided by the churches were competing for students.

1866 - 1879

The provisions of the 1866 Public Schools Act resulted in special religious instruction. This became a regular feature of public schools in the 1870s and the provision that appeared in this 1866 legislation was repeated in subsequent Acts - hence 140 years – my title for tonight.  There was a significant decline in Church schools during this period, particularly protestant so that special religious instruction was seen as a means of retaining an important element in children’s moral upbringing.

1880 – 1900+

The 1880 Public Instruction Act was more precise and detailed than that of 1866 and has been the basis for further legislation.  By 1890 reports indicated that there were 12 local and itinerant Anglican staff who taught 10,000 children in 187 classes.  These were in addition to the clergy and volunteers who worked across the state.  Of importance it should be noted that this Act contained the terminology of ‘secular education’ which was defined as ‘non sectarian’ not ‘non religious’ as some people believe today.

1900+ - 1945

Between 1902 and 1916 a reform movement swept Australian education.  It commenced in 1902 in Victoria and in 1904 in NSW.  Peter Board led the way in NSW.  It was marked by an expansion of state schooling into secondary education.  As well it  created an educational ladder, permitting talented boys and girls from families of modest means to rise through state and catholic primary schools to high schools and then to University and teachers college.  This involved the abolition of the remaining school fees in state schools (from the 1880 Act), the establishment of more scholarships from secondary school to University and easier progression through the school system by the rationalization of external examinations (to retain the end of primary, the Intermediate Certificate and the Leaving Certificate). 

Curriculum in the secondary schools was broadened.  In NSW academic high schools commenced as did post primary vocational schools – junior technical, home science and junior commercial.  Of note is that compulsory attendance requirements were tightened and parents formed a Parents and Citizens Association.

The great majority of students still left school at 14 years but there was a growing middle class interested in further education.  Australia was still a developing, pioneering society. As far as SRE was concerned, by 1910 there were staffing difficulties that were being experienced in both primary and the new post-primary schools.  By 1920 SRI had lost its priority among the churches as well as their enthusiastic support, relegating the provision to a minor role.  Perhaps this also was affected by attitudes, experiences and economics arising from the Great War.

1945 - 1950

By 1945 and following the Second Great War the position had deteriorated further.  But a delegation of the Protestant Churches led by Anglican Archbishop Mowll sought the retention of SRI provisions and the opportunity for worship in public schools.  This was the beginning of a new spirit abroad.  With strong leadership from the Methodist and Presbyterian churches the NSW Council for Christian Education in Schools was formed.  Although not all churches joined in the early years the body produced a Scripture Work Book and conducted training courses for clergy.  It focused on an ecumenical approach involving an agreed syllabus and chaplaincy but this was a cause of dissension and the Anglican Diocese of Sydney did not join.

1950 -1980

The Anglicans joined CCES in the 1950s on the basis that CCES was no longer supportive of an ecumenical approach to SRE.  In Victoria, in contrast, ecumenism was  and is important with both chaplaincy and an agreed curriculum being key features.  In the 1950s the capacity among the Anglicans to meet the demands for secondary school SRE was in considerable difficulty but the introduction of a Secondary Schools Assessment (Financial Scheme) led to improvements including the appointment of professionally qualified staff in 1958.

During the 1970s there was growing church cooperation and openness leading to a common position on the importance of SRE.  This was a period in which central administration of education was under attack from educationalists and there was a focus on decentralization and school management.  This was a period of rapid expansion in educational services and local churches were challenged in supplying the necessary SRE teachers.

Whilst local relationships between schools and churches grew during this period, it also  saw the coming together of the Anglicans and the Catholics, through its organization the  Confraternity of Christian Doctrine, in common endorsement of SRE.  The result was the promotion of Inter Church cooperation and the development of Departmental Guidelines to promote SRE at the local level.  Subsequently ICCOREIS was formed in April 1972.  I note that this agreement occurred during a five and a half years period in which the Inquiry into SRE was being conducted.  A strong and encouraging outcome for the churches was the finding that there was strong parental and community support for the retention of SRE in its existing format (78% of parents overall).

1980 - 2006

In 1983 with the acceptance by the Government of the recommendations of the Rawlinson Report, a Consultative Committee was formed to advise the Director-General on their implementation.  Minister for Education, Rodney Cavalier officially endorsed the recommendations in 1986.  In July 1987 the Heads of Churches received a letter from the Minister seeking their “continued cooperation in encouraging the churches and other religious groups involved in giving SRI to exercise their responsibilities.”

Of note is that the Russell Committee in Victoria took an opposite viewpoint and recommended that visits to schools by representatives of religious groups be phased out. The churches initially appeared ready to accept the recommendation.  However many people especially from rural areas protested so strongly that the Minister for Education announced that whatever else happened, the rights of religious groups to visit the schools would not be denied.

Let’s consider the key features of SRE that are now the basis for SRE:

• SRE must be authorized by the parents through enrolment of the child,  is

provided by the churches and other religious groups in response to parental request, and is accommodated in the school and timetabled within its total program. 

• The teaching of denominational groups has been traditional, but teaching cooperatively through team teaching arrangements is also endorsed.  It is simply sufficient for each tradition to mutually authorize one another and their respective SRE teachers as accredited teachers of each denomination.

• Churches and religious groups supported by parents are responsible for supplying the teachers for SRE. 

• Curriculum is not controlled by the State but should be according to the beliefs of the church or religious group under which the child is enrolled.

How have things changed in recent years?  How is the context different now, just 20 years later?

1. We live in multicultural communities with diverse religious practices – all communities now contain a range of religious attitudes and faiths.
2. There is an increase in people who have no cultural connection to the Church and want no religious education of any kind.
3. There has been a change in church demography and in the stability, influence and community involvement of church members in contrast to past years – people travel distances to worship.  Take an example, Belmore Anglican Church   is ethnically diverse comprised of seniors, students and new arrivals - a growing Sudanese element in the congregation.
4. There is marked change in work practices, family lifestyles and recreation – Sunday, once a day for worship and teaching is now like most other days.
5. The increased diversity of the faiths to be accommodated in SRE is creating issues for school communities as is the number of students who are in non-Scripture.  For SRE teachers there are many more students who do not have even a rudimentary knowledge of Christianity.
6. There have been several legal challenges but judgments have been given that Schools may reflect the cultural life of the community which includes religious festivals. 
7. Some pragmatic situations are causing political concerns:

 - Supervisory issues (that is the increasing number of untaught students – about a third of a cohort untaught is the level when management concerns are raised).

 - Many churches have been unable to sustain SRE in the long term, especially if one of the participating denominations withdraws.

 - Press criticisms aimed at restricting opportunities for clerics from other faiths (The Hills Times contained a letter criticizing the teaching of the Koran to students in Muslim SRE classes).  This is unhelpful as in fact the diversity for all faiths to teach their holy books during SRE is its strength and is most likely to build co-operation and to give strength to current arrangements at a time when many people spurn religious education.

 - Challenge of ethics – this proposal offers an interesting idea but ethics is already in the curriculum and the concept for implementation is not practical.  SRE is provided for in the Act and is in the hands of formally approved bodies.  The Premier of NSW, Morris Iemma recently announced that the Government has no plans to change this section of the Act.  He also indicated that the provision of any subject during the time committed to SRE would breach the agreement between the government and the churches.

 - The continuing place for SRE in State Education is under threat from growing opposition within organizations such as the P&C Association.  It is also affected by the current confusion over wording about enrolment in SRE on the school enrolment form and by misinformation and misunderstanding over the meaning of secular education (non sectarian but not non-religious)

The key for me and I will mention this several times during this address, is the need for workable relationships amongst all faiths and providers – interfaith connections are the way forward in Australia in the 21st Century.

1. The Rationale for SRE as an educational program

I intend to draw the rationale for SRE from the Rawlinson Report, pages 34-72.

Underpinning the Rawlinson document is the view that education incorporates learnings that go beyond the teaching of the school.  The important prior influence of the family, the church, the media, peer groups and community groups within all contribute to the child’s distinctive perspective on the world.  The view of the Report was that religious education, both General and Specific, had a worthwhile contribution to make to the education of students.  But in keeping with its view of the primacy of parents to choose in this area, the Committee determined that as part of the enrolment process parents should state whether SRE is desired for their child and if so which religious group they would want their child to attend.

One perspective on SRE is that it is education towards faith whereby official representatives of those beliefs shared by the families of children present their common interpretation of life as an integral and recognized part of a child’s total schooling.  There is no commitment by the state to the particular viewpoints being taught.

Langdon described this strategy by the Church as its ministry with children and young people, building a reservoir of favorable experiences of religion and generating positive attitudes towards the validity of faith. On this foundation other aspects of the relationship with SRE teachers can build.  Obviously there will be role modeling by SRE teachers and others within the church of Christian behaviours and attitudes as well as of values of care, concern and commitment from which come lasting relationships.

In the current context Grant Maple in a press release following the ICCOREIS colloquium in October 2005 stated that “SRE is at the forefront of evangelism.  The task of the SRE teacher is to educate children accurately about what the Bible is about, so God’s spirit can work to change people’s lives”. 

A vision driving SRE among many church people is the desire to satisfy the command of Matthew 28 v19 and 20.

Go therefore and make disciples of all nations…..teaching them to obey everything I have commanded you.

The purpose is to influence students positively during that period in their lives when they are developing their personal beliefs, worldview and values system.  It is during this time that the Christian Church needs to present these students with the challenge of knowing and following Christ.

This current view is overtly evangelistic in approach in contrast to teaching the faith to which they and their parents adhere.  When pushed to the limit, this view for some Christians is considered to go beyond the educative process indicated by the legislation.  Often because of this evangelistic approach teachers set  goals for instruction premised on outcomes such as bringing students into the fellowship and activities of a particular  Church – which can reduce enthusiasm if it does not occur and create tensions among cooperating churches when one church is pushed at the expense of others.

However the view that appears to be guiding strategies in the current context is that SRE is a mission activity of the church to unchurched children.  This activity I note is primarily resourced by volunteers who often receive minimal support in communicating their faith to a more diverse group of students.

According to the Rawlinson Report, there are five types of opportunities that should be provided for learners.

1.         To develop an ability to interpret religious information within the traditions of their particular faith.

2.         To gain an appreciation of the ways in which committed people apply their faith to life.

3.         To be encouraged to join a local worshipping community to translate learning into active expression of faith.

4.         To encounter, in a peer group learning context, religious teaching given by a person explicitly associated with the religious community.

5.         To be aware of the availability of personal and group support in the area of religious need, as occasion demands.

These aims appear to remain relevant to the current context.  The key to achieving these aims is the curriculum provided for classroom instruction.  In Victoria there is an agreed syllabus and teaching resources to support it in the classroom.

In NSW the responsibility for Curriculum resides with the provider.  In actuality there are several churches which develop materials for use in the classroom and these resources are selected by teachers according to local preference. There are only a small number of expert curriculum writers but they tend to very creative with good understanding of classroom practice.  Nevertheless this is an area in which there could be greater cooperation with further research into ways that materials might be more supportive of classroom practice.

About the current curriculum choice. Included among the very acceptable materials are those prepared by the Anglicans, the Catholics as well as the Baptists whilst the CCES Victorian materials are crossing the border in increasing numbers.

1. Since Rawlinson some implementation issues have become very important

In recent years some issues have emerged that have required extensive discussion and negotiation.

1.         Child Protection requirements including Authorisation

This is an issue everywhere but has created some real difficulties in country regions   where access to clergy is an issue.  Different denominational requirements have added a bureaucratic layer to the problem particularly now that cross authorization is becoming more common.

Currently a survey is being conducted to provide a mandatory check on all voluntary teachers.  ICCOREIS will support measures to ensure children are safe but will not be happy with any extended bureaucratic procedures that place additional responsibilities upon people who volunteer as co-ordinators and teachers.  The need for additional measures when the system is now operating effectively will need strong justification.

2.         Accreditation, Preparation and Training 

This is a time when registration of expertise in professions and trades has become a basic requirement.  The Teacher Institutes across Australia are registering teachers before they can enter classrooms.  This is dependent upon teachers developing teaching and learning competencies during their preparation programs.  The next step by Institutes will be to ensure that teachers are up-to-date through continuing professional development.

The level of training available now for SRE teachers has greatly increased.  The importance of induction has been recognized and some providers will not allow SRE teachers to commence until they have completed the Child Protection Training as a minimum requirement.  The induction training usually addresses the issues of managing  classroom behaviours as well as establishing sound relationships with students.

There are no agreed requirements for training of SRE teachers although ICCOREIS and the Churches provide sessions on a regular basis for SRE teachers.  In what direction should we move?  The direction is towards increasing the level of training and offering recognition for its completion.  Collaboration among the churches is another dimension to support this.  If there is any difficulty in achieving this standard it is that of the smaller churches who experience a challenge in filling teaching positions and in organizing programs for recruits.

I would like to give you several examples of outstanding training approaches by providers:  The work of the Broken Bay Diocese of the Catholic Church is exemplary.  SRE teachers are trained as Catechists and recognized annually for their service. The annual training schedule provides for Basic Accreditation Courses in each locality as well as Level courses (1, 2 and 3) for the Basic Training Program.  Other denominations are welcome to send teachers to these courses. Parramatta Diocese also gives great emphasis to its induction program and to basic training. 

The Anglican Youthworks offers The Road to Being A Well Trained SRE Teacher with three Certificates, Helpers Certificate (12 Hours), Basic Accreditation Certificate (additional 20 hours) and Children’s Ministry Certificate (additional 20 Hours).

The Greek Orthodox Church made a unique contribution by developing lesson notes in both Greek and English.  Bilingual lessons encouraged children to remain bilingual and to respect their Greek heritage.  These resources are now used throughout NSW and overseas including Indonesia, Madagascar and India.

The key to a healthy program is the recruitment of volunteers and the provision of good induction and ongoing training and support. The programs are now more accessible and offer quality training.  Whilst volunteers in many areas are ageing I have observed a new breed of volunteers who arrange their work hours to allow time to teach in schools.  They value flexible arrangements for training and teaching appointments.

Supervision and mentoring of teachers is something about which coordinators are most careful.  Any issues are usually addressed as soon as possible.  Teachers value the friendly advice and assistance of an experienced and sensitive colleague.

3.         New Guidelines are in preparation and will be available later in 2006.

The current Departmental guidelines were released in 1998.  They are supported by the SRE Handbook prepared by ICCOREIS in 2002.  New Guidelines from the Department are nearing completion and will provide a fresh perspective on the management of SRE.  In addition ICCOREIS is hopeful that all schools will use the correct school enrolment form as the continued use of the out-of-date form has added confusion to SRE enrolments.

In summary, I have mentioned some basic issues that need to be resolved if SRE is to work effectively for all concerned.  The arrangement in each school must be workable for the school staff as well as for the SRE visitors. New Guidelines will help this to be achieved.  However I share the advice of Mark Hillis (Deputy Chairperson of ICCOREIS) that we from the Churches should be generous in our approach in sharing the concerns of the school, endeavouring to achieve efficient and co-operative arrangements for SRE and not becoming combative or defensive about options.

1. Secondary Education: a new approach to an old challenge

Since the extension of education beyond the primary years, the provision of SRE in secondary schools has presented a challenge to the Churches.  In recent years secondary education has been the arena for major developments in teaching and learning and in student assessment.  The focus on learning outcomes in curriculum and on pedagogy that promotes active student participation and critical thinking are outside the educational experience of some SRE teachers.

In the early years of the 21^st Century with communities being more diverse in their composition, religious outlook and aspirations, SRE teachers in secondary schools are confronted by less familiar situations, by the complexity of secondary organization and by structural inhibitors that complicate SRE arrangements.  The result is that they often feel that their teaching is not really valued or considered to be important.  There is however in schools a real desire for an active SRE program and there is a strong emphasis on values education to which SRE can actively contribute. 

The teaching program should endeavour to make connections with the values, skills and understandings of the secondary school curriculum although it needs to be taught in a way that is relevant to the needs and interests of the students.  We are nurturing students to make wise choices in life and to foster the development of favorable attitudes towards God and one another.

Several models for organization of SRE exist in secondary schools, including paid SRE teachers, voluntary teachers and cooperative approaches that are more flexible and involve both paid and volunteer teachers.  An agreed curriculum is usually determined when the teacher is employed by co-operating churches with the option for occasional  denominational input whilst separate denominational instruction is provided in others.

The churches have agreed that there is need for close collaboration in the provision of SRE in secondary schools.  A major development in collaborative arrangements over the past decade is evident in arrangements in over one hundred secondary schools and for which Joint Employment Boards select a teacher to act on behalf of all member churches.  Selection is based on criteria usually including a background in education or youth ministry.  Certainly the paid SRE worker helps school organization by teaching SRE from within the school timetable but this approach requires sustained communication and continuing financial commitment among the Church partners and close planning with the school.

This approach enables the teacher to be taking regular classes but the parent option to choose SRE has been replaced by the notion that the SRE teacher is one with inter-denominational endorsement.  This model presents challenges for the establishment of SRE in multicultural communities where the need for inter-faith dialogue is absolutely necessary.

Risks need to be assessed before Churches take up membership of an Employment Board: these include Contractual (Conditions of Employment), financial commitments, personnel management (supervision and spiritual well-being), authorization of curriculum and teaching program, promotional requirements of individual teachers and responsibilities of individual churches within the partnership.

At this point this approach seems to be working efficiently.  The arrangement allows SRE teachers in secondary schools, particularly in Years 7 and 8, to support the continuous development of spiritual understanding in students, many of whom had been engaged in primary school programs.

The long-term aim of the churches is to expand where the context is supportive; enhance training and develop teaching resources; strengthen support for this new breed of secondary SRE teachers; and build on an acquired reputation for service.  Success in negotiating a program requires more than enforcing the Act.

1. The Volunteer Army

The forefathers of legislation making SRE available in public schools would no doubt have been impressed with the immense number of SRE teachers who each week have visited schools and taught students about the faith to which they were dedicated. These volunteer teachers have sustained SRE and brought their enthusiasms into classrooms.

• Thank you to this huge army of faithful volunteers and coordinators – but this process is continuing and is sustained by their continuing renewal.

• Good practice relies on providing mutual support to other SRE teachers and modeling teaching in practice – these teachers have recognized that fly in and fly out does not build relationships and understanding.
• Collaborative planning with school coordinators is essential to ensure programs are appropriate to each school context.
• The program also is dependent upon the quality of contact and communications with parents – so teachers build a partnership with the home and communicate from time to time.

• All Christian educators should celebrate and recognize this vast army of volunteers who have kept SRE alive.

  For the Future: Strong relationships and a collaborative way forward

I wish to propose a way forward to address the current context in which SRE is provided.

First, among Christian churches the need is for local churches to plan SRE arrangements with their local schools.  Much can be agreed upon that will facilitate teaching and learning.

Second, inter-faith connections are where we need to go if we are to have children engaged in SRE in positive environments in all of our schools.

Third, school links when expanding a program: keep lines of communication and consultation open between the school and the churches and other groups who have some responsibility for SRE in that school. 

Fourth, in schools where no regular classes are being held:  continuing contact may help create opportunity for the SRE element to be incorporated into special events such as Education Week or festivals and celebrations.

Fifth, plan for the year and involve the coordinator from the school: it is vitally important that the SRE program be well organized to gain the respect and cooperation of the school and gain the interest and meet the needs of the students.

1.    Advocacy: a role for ICCOREIS

Let us consider some background to ICCOREIS relating to its role and strategies.

First there is the Link to the Wyndham Report of 1957.  The Wyndham report recommended that Religious Education be included in the common core of the curriculum.  CCES at the time argued that General Religious Instruction be introduced into the secondary curriculum.  Wyndham replied by challenging the member churches of CCES to prove that they could agree among themselves on suitable content for a common GRI Syllabus before the Education Department could take the matter further.    CCES took up the challenge and An Agreed Syllabus was endorsed in 1962.

CCES believed that Christianity as basic to Australian culture should provide the major content of GRI at all levels.  In addition students were to be given an introductory understanding of the other great religions of the world, particularly those basic to the cultures of our northern neighbours.

The syllabus however was deferred because of controversy that erupted at the time about the inclusion of Scripture within the Social Studies Syllabus for primary schools.  The issue here was that parent groups believed that their right of conscientious objection to their children receiving religious teaching was in breach.  Some groups put forward the view that this move was a threat to secular education.  CCES entered the debate which ended with the withdrawal of the Syllabus by the Minister of the day. 

A period of questioning followed about the role of the churches in public education. Out of this widespread discussion there developed a move that has already been outlined in this paper to establish a body that included the Catholic Church as well as representation from the Greek Orthodox and Lutheran Churches.  The Commission met on 6 April 1972 as ICCOREIS. Initial funding enabled the preparation of detailed documents on GRE and SRE whilst its major achievement through representations to the Minister, Eric Willis, resulted in the establishment of an Inquiry into the place of religion in education in Government Schools.  That report was issued at the end of 1980.

The Rawlinson Report 1980 as it became known after the final Chairperson, concluded that religion is a valid perspective to be included in public education.  The content of the Report provides an historical overview and includes a detailed summary of community viewpoints and opinion.  It considers the nature both of religion and of education and argues for a connection between religion and education in government schools. It contains general guidelines for religious education and reports specific proposals for the implementation of both General and Specific RE. The SRE recommendations were endorsed by the Government but the GRE have never been endorsed. Many however have been implemented as part of curriculum policy.  And of course the change that occurred 10 years later resulted in the introduction of the Board of Studies that now  plays a crucial role in determining syllabuses and curriculum materials.

ICCOREIS is a body formed by the Churches to support SRE teaching and to advise member churches on policy and management issues. It promotes collaboration among the churches in achieving the objectives of the Act and provides a fully representative context for inter-church discussion on religious education in government schools.  It undertakes to formulate policy for endorsement by member churches to help facilitate the implementation of SRE.

Advocacy is a key purpose and ICCOREIS represents the member churches in negotiations with the NSW Government and the Department of Education and Training.  It also negotiates with any other relevant groups and organizations over SRE matters and offers training around the State through its affiliated bodies.

A particularly helpful role for all parties is its engagement in problem solving, mainly in collaboration with churches and the DET to address issues that arise from time to time.  The Uniting Church as does each denomination relates to ICCOREIS through its President and through its representatives.  ICCOREIS produces a term newsletter called SRE Update that keeps SRE teachers up to date with people, news and events.  Its website is also a valuable resource.

1. A special role for Scripture Union

A special role in schools since 1935 has existed for Scripture Union which supports voluntary religious activities in Schools (through the Inter-School Christian Fellowship).

Grant Maple, Chairman elect of ICCOREIS, is an advocate of closer links between local churches and Christian lunchtime groups in schools.

The Board of Scripture Union has committed the organization to assisting local churches throughout NSW to come together to form local Christian Education Boards and to facilitate their employment of a Secondary SRE teacher.  SU is facilitating training for secondary SRE teachers and providing practical resources to assist in Board formation.  Its commitment is stated in a recent document as follows: “ We believe that if the schools ministry is firmly founded on the person, work and teaching of Jesus as revealed in the Bible, this type of school ministry is a potent proposition for genuine transformation in the lives of many young people and whole communities.”

“It’s over to you” is a publication of Scripture Union to gain support of its cause that is stated as “Our call, Our Conviction, Our Commitment”.  Supporters are asked to give support in the following ways- Pray, Donate, Serve and Connect

In Conclusion

Reflecting on the past: there is evidence of the ebb and flow of enthusiasm and commitment for SRE.  The review of developments over 140 years confirms the intentions of the legislators to provide for religious instruction in public schools and the willingness of the Christian churches to sustain assistance from within their resources to maintain this program as a high priority.

After this extraordinary period of teaching during which public school students have been taught SRE by the representatives of the churches and at the request of their parents, there still remains strong support for the continuation of this provision.  But those who  are supporters of the provision need to be vigilant.  The issues are not predominantly opposition to this teaching although there is some resistance to be found within the community but are issues that relate to our capacity to offer students access as well as a high standard of teaching.

In Planning for the Future of SRE: there are priorities for ICCOREIS but equally these priorities apply to all the Christian churches engaged in SRE.

To sustain the quality of service, the need is for –

• sound and consistent training of SRE teachers,
• good teaching resources,
• mentoring and regular supervision by SRE coordinators, and

URGENT!  

Is the commitment to providing sufficient classroom SRE teachers.

Is the need for continuing focus on school site collaboration within the broader policy and management framework of the Director-General’s Consultative Committee on SRE.

Is need for ongoing reflection - How might SRE be better shaped for its future delivery in the NSW context?

I wish to acknowledge the magnificent contribution of the clergy, volunteers and paid teachers for their dedication and commitment over the past 140 years.  Our teachers labour at a time in the lives of children and young people when their lifelong patterns are being formed.  One denomination found that 2 out of every 3 of its lay and clerical leaders had committed themselves to Christian discipleship before the age of 18.

In summary then the immediate issues for church leaders are these:

-recognising in professional practice the importance of preparation, induction and training for SRE teachers

-ensuring sound governance by secondary employment boards including  

-reaching out through the recruitment of SRE teachers

- establishing strong inter-faith connections

-highlighting the place of SRE in the Church’s mission

-negotiating effectively with school principals and school co-ordinators

-assisting employed SRE teachers through ongoing professional support

-funding the work of ICCOREIS and SRE in the face of cost cutting in churches.

 

BIBLIOGRAPHY

 Anglican Youth Works, Summary of High School Survey, Anglican Church, Diocese of Sydney, January 2003

 Hillis, Mark, Some thoughts on RE: Press Clipping – God in the Classroom, email message to the ICCOREIS Executive, May 17, 2006.

 Inter-Church Commission on Religious Education in Schools, A View of Secondary SRE – Summary of Anglican and Catholic available statistics, May 2004.

 Langdon, Canon A.A., Religious Education in the Public (Government) Schools of New South Wales: Part 1: General Religious Education, Journal of Christian Education, Papers 101, June 1991, pp29 – 46.

 Langdon, Canon A.A., Religious Education in the Public (Government) Schools of New South Wales: Part II: Special Religious Education, Journal Of Christian Education, Vol. 35, No. 2, June 1992, pp 5 – 25.

 Langdon, Canon A.A., Religious Education in the Public (Government) Schools of New South Wales: Part III: The Potential Role of Special Religious Education Within the Church’s Ministry with Primary School Pupils and Secondary School Students, Journal of Christian Education, Vol. 37, No. 1, April 1994, pp 51 -64.

 Lovat, T. contained in the Report of the National Values Education Forum, 2006: www.acsa.edu.au and on the Values Website: www.valueseducation.edu.au/values/

 Maple, Grant, Scripture Teaching ‘Forefront of Evangelism”, Monday 31 October, 2005, www.sydneyanglicans.net

 NSW Premier Iemma on Special Religious Education and Ethics, May 30, 2006: www.cathnews.com

Report of the Committee Appointed by the Minister For Education to consider Religious Education in NSW Government Schools, Religion in Education in NSW Government Schools, Sydney, November 1980.  (Known as the Rawlinson Report after Dr R.W. Rawlinson who was the Chairperson for the final stage of the review.)

SUIS, No Secrets, Scripture Union in Schools, 2006.

White, Peter, The Importance of Authorisation in SRE, SRE Update, Vol.13, No. 2, May 2006, p2.