Butler, 1944 outlined that Religious Instruction (R.I), should become compulsory throughout education. His change in politics may have been a reaction towards the rapid change in Society after the Second World War. Post war saw an influx of immigrants, (therefore diversity in religion) expansion of single parent families and working mothers all functioning towards recovering the British economy. Obviously such a move also witnessed a step in advancement in industry, science and technology. The transition wasn't only taking place publicly; it also took place in the private sphere with a gradual change of how individuals began to perceive themselves and their relationship to God. Butler's idea to move religious education into religious instruction was a safe political move that mirrored Weber's idea of the "Protestant Ethic" in essence, to remind individuals of their potential to achieve affluence, status and image in the modern World; whilst at the same time remind them of their mortality which would inevitably lead for a need to remain cocooned within the periphery of tradition. Furthermore, it became important for individuals to receive moral guidance through education as less and less were attending Church.."After every war we plan to make the World a better place, a Christian brotherhood. England is always to be the New Jerusalem...The cynics say 'what a hope!' The teachers say 'here I am. Send me!'...They seek to inspire their children to be good citizens...The teacher of R.E must be a Christian teacher...His (Sic) work equals to that of the minister of the gospel. (Ibid).
Brenda Watson (1993) wrote how R.E was soon to become criticised as indoctrinating, narrow academic, meaningless to the vast majority of pupils. R.E rapidly became a subject that was to pick up on Moral education and likened it to being disguised in many other forms but ultimately, losing the R.
Today, Grimmit (2000), states how the 1988 Education Reform Act added to R.E becoming removed further away from other curricular subjects, whilst remaining to be a contention amongst politicians. He writes, [R.E]..."is a victim of ideological manipulation, religious domestication and further marginalisation...Powerless as a humanising influence within and upon the whole curriculum".
However, it appears from the brief history of R.E that the reform Act in 1988 wasn't the starting point of controversy between the politicians nor was it the initial point at which there was a hidden agenda amongst leading Christian scholars who dictated and advised upon R.E's content. R.E has, since it's introduction in education always been a subject that has held enormous debate. Brenda Watson (1994) reiterates this with,"1988 has shown how powerful this attitude towards religion still is among the politicians, the church and the public at large. Many fear the collapse of a society which is not guided by religious principles..." (Ibid pg 39).
It appears that education and society have become separated from the traditional, with many not believing in a divine God. Transcendental notions and feelings of an effervescent have vanished as we move further into secularism. Science has become the dominant trend and has therefore advocated abstraction, objectification and observation; all of which R.E wasn't. Science has/is teaching pupils how deductions made from experiments are critical tests for Truth. Consequently to witness a development of understanding based upon logic is independent and superior to all traditional belief systems.
"What is handed down in a traditional system comes to be seen as limited and possibly quite flawed" (Feldernof 1985).
Yet, in adopting scientific objective methods across to R.E, rather than competing would serve to enhance learning rather than hinder. For example, as the role of R.E has moved from indoctrinating individuals toward the Christian faith, it could serve (and has been advised by Ofsted 1992) to promote the study of religions, not the study of religion. In other words, to agree on a syllabus that is content driven rather than process led. Furthermore the subject would encourage individuals to learn about religions separately, allowing for equal depth and breadth of each thus removing the "Collective Worship" and Christian indoctrination. Taking on a systematic approach would also give confidence to pupils by allowing R.E to become an arena whereby individuals challenge dogma and have an open door to different Worlds, both past and present. The systematic approach would further benefit by contributing towards developing critical thinking and the gaining of competent progression in communication skills. An embracement of the systematic approach may also lead to a logical step in finding pupils own beliefs and values alongside a growth of empathy when carefully considering others.
However, R.E would still remain a subject of debate for many, as parents of whichever faith may prefer for their children not to learn about other religions through fear of a challenge to family structures and authority. Furthermore, the current emphasis of learning about religions in a systematic form may lead to an apathy amongst R.E teachers who find a safety net through avoiding healthy discussions and group work, in order to avoid any confrontation from parents and or other faith communities. Such a method would become yet another demise and question mark over the subject as apathy could inevitably lead to a lack of motivation amongst pupils and to more negative conversations amongst managers, curriculum advisors and politicians as to it's validity and plausibility within our current education system.
Unfortunately, during a placement in school I sat and observed teaching methods whereby the systematic had been taken towards its literal meaning. The pupils were mostly drawing pictures into their books after writing a few key words of the particular faith. There were no lively discussions, moments of reflection, creativity, nor enthusiasm for the entire subject..
I pursued the classroom observations by asking the teacher a few questions. The teacher was an established R.E specialist who went onto say how she also no longer takes pupils out on day trips to visit places of worship. The teacher blamed parental attitudes after the attack on America by Islamist fundamentalist group (9/11). Many parents have become intolerant and therefore racist. The teacher went onto say how learning from religion is the best method as it is less likely to insult parents.
Surely R.E is a subject that is to constantly evolve, oscillate and reflect society thus the acknowledged role of R.E today is to assist pupils towards an understanding of religion so that they can reflect upon it in an informed way. R.E must not assume any religious faith it's emphasis is now upon why there is such a phenomenon as religion. R.E has led to the development of teachers emphasising pupils moral, social and cultural development. Diversity and intolerance towards other cultures and religions has led to the thinking that individuals will be more tolerant and behave better as citizens through knowledge of other religions. Citizenship is now a subject that is being taught by R.E teachers as it recognises issues of religious diversity and to the contribution that religions might make in understanding citizenship. Thus we witness another shift in R.E as it moves to tackle a number of postmodern debates that are relevant to citizenship in relation to plurality, especially in an ever growing multicultural society
Yet, another issue arises when we begin to ask how can pupils engage in such a way if their minds and methodology are sealed against it? It wouldn't be impossible to imagine a lack of motivation from pupils as they come into the classroom with preconceived ideas of religion from home, especially .... and an assumption that religion is outdated.
Tillich (2000) suggests R.E should tackle this concern by allowing an acceptance of existentialism that is, an understanding that all human experience sets the foundations for a subjective involvement which in turn, validates personal reflection. In Tillichs words, "promoting a form of existential analysis which enable pupils to develop skills, sensitivities and perceptions which enhance their ability to empathise with and understand the subjective religious consciousness of religiously committed people. (Ibid pg 33).
