Memorandum submitted by the Christian
Schools' Trust
The Christian Schools' Trust represents just
fewer than 50 independent Christian schools across the UK. Each
school is autonomous but they have come together for mutual support
and benefit and to further and develop the aims of Christian education.
These schools have been started by churches or parent groups over
the past 30 years or so, with the intention of providing an education
for their own children from the perspective of an evangelical,
Christian worldview. Currently CST schools educate in the region
of 3,000 pupils between the ages of three and 16.
Selection is not based on academic ability and many
schools have a high number of children from families who do not
profess the Christian faith (up to 40% in some cases) as well
as significant proportions of children with learning difficulties.
As there is no central funding, except for some nursery aged children
and a handful of individuals with statements of educational need,
the schools are maintained by parental contributions, typically
1/3 of the average independent school fee. Many schools have systems
to ensure that families of limited income are not unduly penalised.
Academic results from these schools are consistently
above the national average, Ofsted reports are good and current
research suggests that the all-round wellbeing of pupils surpasses
average national trends. CST together with The Association of
Muslim Schools UK has recently established the Bridge Schools
Inspectorate, which now conducts inspections for some independent
faith schools on behalf of DCSF and Ofsted.
Whilst CST does not represent maintained faith
schools to any degree, it is hoped that the following observations
will aid the Committee in its deliberations.
The evidence for the efficacy of maintained
faith schools seems incontrovertible and the general public perception,
as evidenced by the existence of over-subscription, would appear
to reinforce this. It seems clear that the core of the issue is
this: to what extent can a secular government responsibly allow
and fund faith schools to operate within their own faith criteria
and maintain the ethos which lies behind their effectiveness?
Those who lead, manage or teach in faith schools
will recognise that the struggle to develop and maintain a credible
and distinctive ethos concomitant with their beliefs and practices
is not an easy one; particularly in a largely secular society.
The very concept of distinctiveness requires that schools operate
counter to the flow of the prevailing culture. Despite this difficulty,
faith communities continue to show a commitment to engage in education
in order to allow their children and young people the fullest
opportunity to discover faith for themselves.
A school admissions policy is of very significant
importance in establishing, developing and maintaining the ethos
of any school community; no less so for faith schools. If such
schools are to have freedom to continue to be effectively distinctive,
they should have the opportunity to maximise attendance possibilities
for those in the faith community. In addition families who do
not share the same conviction of faith should clearly demonstrate
a long-term willingness to work closely with the principles on
which the school is built. To do otherwise would be counter-productive
for both school and family. The current arrangements allow for
this to be possible. Any significant interference with these regulations
is likely to further erode any overall benefit that these schools
give to the community.
Similarly with the curriculum, faith schools
should retain the freedom to develop creative ways of showing
the relevance of their beliefs to contemporary society. It is
commonly believed that education, particularly in religious matters,
can best take place from a position of neutrality. The implication
of this premise for the school curriculum is that any approach
which does not aim to treat all views as equally plausible, especially
religious views, is philosophically and morally corrupt. The flaw
in such reasoning is that a truly neutral position is impossible
to attain. Every curriculum, every teacher, every educational
institution has an underlying worldview which colours the truth
that it seeks to convey. Is it not a more honest approach to be
completely clear and open about the bias that any curriculum material
has in order to help develop discernment with regard to matters
of faith and morality? Those involved with faith schools would
argue strongly that respect for other beliefs comes very readily
from a position of firm belief. Far from being threatened, those
of different faiths are safe in an environment where faith is
valued. Furthermore, there are surely sufficient checks and safeguards
already in place to ensure that schools do not abuse the privilege
of such a freedom in the curriculum?
Once again, the current arrangements give not
only a fair and common sense approach but allow faith schools
to operate with integrity and honesty in matters of belief.
Opponents of this situation may raise objections
based on the belief that there is the potential for an individual's
right to the education of their choice to be infringed. The fact
is that complete freedom of educational choice is not universally
available; it is impracticable to act otherwise. Some freedoms
have to trump others. If indeed an individual's rights appear
to be disregarded, should the assertion of those rights be allowed
to override the freedom for a whole community of faith adherents
to provide sound education for their own children according to
the tenets of their faith? Is not the logical extension of enforcing
the absolute freedom of all individuals with regard to education
a gradual dilution of distinctive schools of any character? All
schools descending to the lowest common denominator in matters
of belief.
Other objections focus on the concern that faith
schools promote sectarianism and militate against community cohesion
in the UK. The argument being that public money is being misused
in a manner that works against the general interests of society.
This fear seems unfounded. There is no evidence, hard or anecdotal,
to add credence to such concerns. In fact the opposite would appear
to be the case. The Committee will be aware that something like
25% of the nation's children are educated in faith or church schools.
If sectarian indoctrination is taking place to the degree that
it is purported to, would it not be evident across the community
to a much higher degree? In addition, if faith schools, particularly
Christian ones, were as successful in the cause of such indoctrination,
intentionally or otherwise, surely church attendance would be
higher and Christian militancy a more obvious force in the nation
as a whole. Clearly, the Christian faith is not the influence
that it once was and so the charge of promoting sectarianism seems
somewhat empty.
Perhaps this discussion is an opportunity to
consider what the real influence of faith in education is? Perhaps
the members of the Committee would like to examine the extent
to which community cohesion is being strengthened by schools with
no clear faith basis? Faith schools have become popular scapegoats
for some of the nation's social difficulties but they are rarely
given the opportunity to demonstrate or have public acknowledgment
for any good that they do. CST has for some years been studying
the attitudes of its former pupils to attempt to gauge what difference
they may be making to their communities. Early indications are
very positive and encouraging. The Emmanuel Foundation, based
in the north east of England is due to open a new school in the
next year or so. They are taking the risk of commissioning an
ongoing study of the area in which the school is placed so as
to be able to assess the impact over a number of years. Studies
such as these should be welcomed and the results brought into
the public arena to aid those involved in decision making.
In conclusion there is no need to change the
system as it currently operates. To do so would threaten any beneficial
contribution that is made to the community by faith schools.
January 2009
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