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This article is a response to a published letter by some prominent religious leaders, including the former archbishop of Canterbury, Rowan Williams, pleading for the inclusion of secular humanism within national Religious Studies (RS) exams for school pupils. This briefing sets out some of the counter-arguments for doing so. They have to do with honesty in education, with practical considerations, with legality, with philosophical and theological concerns, with educational and pedagogical imperatives. The presence of secular humanism in religious education (RE) invariably leads to a secular and secularising study of religion which is undesirable if RE in school is to serve its primary purpose of leading to the spiritual and moral development of pupils. All of these together make a strong case for not doing what these leaders have suggested. [ABSTRACT FROM PUBLISHER]

This article seeks to evaluate universities against an ideal and finds the modern university gravely wanting in terms of its governance, staff and student relationships, and in the way it delivers its teaching and research. It is corrupted by power relationships, the lack of real accountability of SMTs, the failure to recognise the disciplines and ultimate unity envisaged in the quest for knowledge and understanding. [ABSTRACT FROM PUBLISHER]

The article investigates the meaning of temperance by noting some cultural assumptions, raising the question as to why this classical virtue has largely disappeared from modern ethical discourse. By means of some historical notes temperance is identified as the unifying virtue in the person and in society. In its Christian form it is related to love of the transcendent goal of human life. By being similarly goal driven, education should consider the cardinal virtues and celebrate them through worship. [ABSTRACT FROM AUTHOR]

This article seeks to commend Professor Trigg on his exposure of the warped thinking and policy-making concerning religious life and its institutions in the United Kingdom and elsewhere. However, it challenges the view that the problems he has identified are best linked to deep philosophical and metaphysical positions (e.g. relativism, non-realism and the subjectivity of values). Instead it invites a more piecemeal philosophical approach and supports the call to participate in the agora of discussion and policy-making despite the secular hostility. [ABSTRACT FROM AUTHOR]

The article is a historical recollection of how, for a short while, the Muslim community came to be involved in a teacher training programme and reflects on the underlying issues that had to be addressed. It also considers the impact on the host institution and implications for Muslim students, together with the lessons that should have been learned from the experiment. [ABSTRACT FROM AUTHOR]

Discusses the professional approach in religious education. Secularization of education and institutions; Application of "faith-based" to education; Professor Tapio Puolitmatka's analysis of Saint Augustine's approach to understanding.

Theory can mislead by ignoring detail and the practicalities of teaching situations. Understanding others requires just this attention to detail and practicalities. These observations identify the failings in the ambitions of the National Framework for RE to teach as many ‘religious’ traditions as possible. Part of the motivation of the authors of the Framework appears to reside in the commitment found in liberal education to equality. The author is not convinced that, unless this is religiously conceived, equality can be achieved amongst religions without creating serious inequalities. Attention to practical constraints given by existing language and culture suggests another way forward but in a dialogical spirit that recognizes an equality before God. [ABSTRACT FROM AUTHOR]

Discusses several books on the Christian faith and higher education. 'Academic Freedom and Christian Scholarship' by Anthony J. Diekema; 'The Future of Religious Colleges,' edited by P.J. Dovre; 'Building the Christian Academy,' by Arthur F. Holmes.

Recently there has been a growing interest in faith-based schools (see e.g. The Times, No. 67060, 2 December 2001, pp. 1, 4). Politicians have indicated a willingness to support such schools on the assumption that religion may make a positive contribution to schooling. It is not at all self-evident that there is a clear inter-relationship between religion and education on which the assumption can be grounded. In what follows I shall seek to explore one sphere in which religion can have a bearing on schooling, notably on its understanding and practice of discipline. Before the specifically religious impact can be explored, the complex nature of discipline and reward/punishment in school is examined. The philosophy of behaviourism is rejected as inadequate for the processes of education, not least because of the insights of Nietzsche and Plato. The analysis leads to the identification of three very distinct forms of discipline, namely, authoritarian, moral and 'Socratic'. Whilst in practice schools may resort to all three, they would not necessarily do so in a coherent way as the authoritarian and moral forms of discipline are, in important respects, incompatible. The understanding of what religion is, is also shown to be of a varied nature. Differing views and features of religion can serve to reinforce the school as an authoritarian, moral or 'Socratic' community. Whilst the inherent authoritarianism of religion and the ethical dimension of religion are well known, a 'Kierkegaardian' view of religion would have strong affinities with 'Socratic' discipline and help to support the view of the school as a community for all. [ABSTRACT FROM AUTHOR]

Part I. Comments on the position of professor J.M. Hull for the abolition of worship in schools. Factors influencing the decision of Hull; Opposition on the concept of Hull on education and worship; Features of the education claimed by Hull by excluding worship in school.