Global terms: Leadership & Policy

How We Use ‘Ways of Knowing’ in Our New Trust RE Curriculum

Natalie Parkin | 22 May, 2026

During the last academic year I have been in the fortunate position of having the opportunity to design from scratch our Trust-wide curriculum. As part of this I wanted greater clarity about the kinds of knowledge students encounter in Religious Education.

Not just what they learn—but how that knowledge is constructed.

RE draws on multiple disciplines: theology, philosophy, sociology, history, psychology to name just a few. But too often, these are blurred together. Students learn content, but not how that knowledge is shaped, interpreted, or contested. But we also need to recognise the starting point of our students, introducing such terms too early risks disengaging pupils.

Therefore in our curriculum, I’ve taken a slightly different approach: build the thinking first—then name it.

Year 7: building knowledge through multiple lenses

Our Y7 programme is grounded in substantive knowledge and comparison.

Students explore both Dharmic and Abrahamic traditions, building breadth before moving into greater depth within the Abrahamic faiths. Along the way, they begin to encounter different ways of knowing—without these being explicitly labelled.

  • They work with religious texts, exploring what these might mean and how they shape lived religion.
  • They act as “data detectives”, using sources such as census data to explore patterns of belief and belonging.
  • They study the history of religion in the UK, considering how religious traditions have shaped—and been shaped by—historical events.

By the time students reach our unit on the person and nature of Jesus, they are beginning to bring these strands together. Here, the lens is primarily theological and historical:

  • What do Biblical and non-Biblical sources say about Jesus?
  • How have these accounts been interpreted?
  • How has his life and teaching influenced belief and practice over time?

Students are not just learning about Jesus—they are beginning to engage with questions of interpretation, influence, and meaning. But at this stage, we are not labelling these approaches. We are simply ensuring students are doing them.

Year 8: making ways of knowing explicit

At the start of Year 8, we make the shift visible.

Students encounter an explicit unit asking: What does it mean to study religion academically? Here, we introduce lenses such as theology, sociology, psychology, and history.

We explore ideas of bias, perspective, and interpretation. Students begin to see that different disciplines ask different questions—and may reach different conclusions.

The aim here is for a moment of clarity – what they experienced in Year 7 is now named and organised. They have prior knowledge and experience onto which to connect this new learning.

Following this, students apply these lenses to the study of lived religion across Hindu, Buddhist, Jewish, and Muslim traditions. They explore not just beliefs, but how these are lived out—and how they have developed over time. The historical lens remains important here: religion is not static, you cannot understand the current manifestation of a faith without understanding its history.

Year 9: thinking more critically

By Year 9, students are ready to engage more explicitly and critically.

They begin to think as philosophers—exploring questions of morality, truth, and meaning. They evaluate arguments, compare traditions with greater precision, and recognise complexity within and between religions.

Because the groundwork has been laid, this feels like a natural progression rather than a leap.

It is important to note that this is the first year of implementation of this curriculum. While it has been carefully planned as a three-year journey, we have not yet seen a full cohort move from Year 7 into Year 8 and into Year 9, encountering the explicit teaching of these disciplinary lenses. What we are seeing so far is promising, but this is work in progress. The real test will be how successfully students make those connections over time.

Why this matters

Across our Trust, RE is taught for one hour per week at Key Stage 3, often by non-specialists. Our curriculum needed to be clear, coherent, and teachable, while still maintaining academic depth.

Focusing on ways of knowing has helped us achieve that balance.

It gives structure to the subject, supports teachers in understanding what kind of thinking is required, and helps students move beyond surface-level answers.

Perhaps most importantly, it shifts RE away from being seen as a subject of “opinions” and towards one rooted in structured, academic thinking.

By the time students encounter terms like theology or sociology, they have already experienced them in action. The language doesn’t introduce something new—it gives shape to something familiar.

If there is one principle underpinning our approach, it is this: build the thinking first, name it later.

About

Natalie Parkin is the Strategic Lead for Religious Studies and Personal Development at a large Multi-Academy Trust in the North of England. She supports 28 secondary schools in curriculum development, alongside teaching A Level Religious Studies, and has a passion for ensuring every student receives high-quality RE, regardless of postcode or staffing. Currently Natalie is coming to the end of her second year of the Culham St Gabriel's Leadership Scholarship Programme

See all posts by Natalie Parkin

From “What Do They Believe?” to “Does It Make Sense?”: Using Philosophical Tools in Secondary RE

Greg Parekh | 21 May, 2026

In all I do I always start with vision. What do I want great RE to look like and what is best for the pupils in front of me?

If we are preparing students to navigate an increasingly complex, multi-faceted and diverse world, they need more than knowledge. They need to think well. That’s why I am convinced a multi-disciplinary, academically rigorous and engaging RE curriculum is the way forward.

I often think of this through the image of a stained-glass window.

  • The glass is the substantive knowledge: beliefs, texts, practices.
  • The lead is the disciplinary knowledge: theology, philosophy, social sciences.
  • The light is the student: their worldview, questions and reflections.

Without the structure, the glass is just fragments. Without the light, it has no meaning. High-quality RE brings all three together.

A disciplinary approach matters because it moves us beyond learning about religion into thinking with it. It gives students access to how scholars make sense of the world; through interpretation, reasoning and evaluation.

One of the most powerful ways to do this is through a philosophical lens.

What does a philosophical lens mean?

Using a philosophical lens means treating RE as a space for big questions, careful reasoning and conceptual precision.

It shifts us from:

  • What do people believe?

to

  • Does this idea make sense?
  • What follows if it’s true?
  • How convincing is this argument?

In my classroom, this centres on three things:

  • Clarifying concepts
  • Constructing arguments
  • Engaging with disagreement

Importantly, this doesn’t make RE more abstract—it makes thinking more visible.

What does this look like in practice?

For 11-14 year olds, this fits naturally within the Cornwall Agreed Syllabus, which we follow. The key is not to bolt philosophy on, but to draw it out of the enquiry questions already there.

Start with a big question

Instead of beginning with content, begin with a puzzle. For example, in some of the units of work we teach:

  • “How do Sikhs put ideas of equality and service into practice?”

 “Can people ever treat everyone equally?”

This opens up debate before exploring sewa and equality in Sikhi

  • “What is so radical about Jesus?”

“What makes an idea or person truly radical?”

Students can then test Jesus’ teachings against their own criteria

  • “The Buddha: how and why do his experiences and teachings have meaning for people today?”

“Can suffering ever be a good thing?”

Creates a strong philosophical bridge into the Four Noble Truths

  • “How far does it make a difference if you believe in life after death?” – “Would you live differently if you knew what happens after death?”. Sets up the entire evaluative focus of the unit

Use thought experiments

When teaching Buddhism, I use the Ship of Theseus to explore identity. I begin with a philosophical problem:

If something changes completely over time, is it still the same thing?

Students then apply this to themselves:

  • If your body changes, are you still the same person?
  • If your memories change, what makes you you?

I probe their thinking:

  • “What makes you think that?”
  • “Could someone disagree?”

Students begin to:

  • clarify what they mean by “self”
  • give reasons
  • recognise alternative views

Only then do I introduce the Buddha’s teaching of anatta (no fixed self). At this point, it isn’t just new information—it’s a response to a question they already care about.

We then evaluate:

  • Does this idea make sense?
  • What are its strengths?
  • What might challenge it?

The thought experiment isn’t just a hook—it structures the lesson. Students are thinking philosophically, not just learning content.

Teach the language of argument

If we want students to write academically, they need to be able to think and to talk like philosophers and therefore we must teach them how to build arguments.

In the unit “Should Christians be greener than everyone else?”, I begin with a question:

Do Christians have a greater responsibility to care for the environment than others?

I model a reasoned argument:

  • “One reason for this is that Christians believe the world is God’s creation…”
  • “However, this might be challenged because people of any worldview can care for the environment.”

Students then practise:

  • “One reason for this is…”
  • “This might be challenged because…”

I probe their thinking:

  • “Why is that a strong reason?”

Only then do we introduce stewardship and dominion. Students evaluate these ideas, not just learn them.

The result? Students move from “I think” to structured reasoning—in both discussion and writing.

In summary

Using philosophical tools doesn’t require a complete overhaul.

The most important shifts are small:

  • Start with better questions
  • Build in thinking time
  • Insist on reasons
  • Normalise disagreement

When these become routine, the impact is clear. Students speak with more confidence, write with more precision, and engage more deeply. We are moving through a sphere of good knowledge and understanding towards deep thinking and philosophical discussion.

About

Greg Parekh is a Head of RE and T&L lead. He is on the NATRE exec, and is a professional consultant to Cornwall SACRE. He is currently participating in the Culham St Gabriel's Leadership Scholarship Programme.

See all posts by Greg Parekh

Looking at Data, Learning to See: A ‘Ways of Knowing’ Lesson in Primary RE

Chris Mooney | 20 May, 2026

Why ‘Ways of Knowing’ matter in RE

‘Ways of knowing’ have been spoken about for many years in RE (Ofsted, 2021) and it has become clear that in order to teach high-quality RE it is crucial that pupils are not just taught about ‘what to know’ (substantive knowledge) but that they must be taught ‘how to know’ (disciplinary knowledge). In our new Gloucestershire locally agreed syllabus this push towards explicitly discussing and exploring scholarly methods has seen a toolkit approach introduced so that pupils can consider the tools available to them to investigate concepts, practices or beliefs.

In my classroom, one lesson in particular, showed me the impact that ‘Ways of Knowing’ can have as it radically altered my relationship with my pupils.

Let me explain.

The tool I used: ‘Looking at Data’

One of the tools our syllabus encourages us to use while exploring the history and current​ situation of the Jewish community​ in our area is titled ‘Looking at Data’.

Now I have used data before but in a very limited way. My previous approach would have been to organise the latest national census so that I could highlight the responses of the local Jewish population. During the lesson, we would have briefly discussed how the local population was quite small and identified that the local population is focussed in one locality. I might have answered one or two of the children’s questions, but primarily the encounter would have been managed by me with pupils looking on. I would have been the tour-guide pointing out what I felt was interesting, relevant and useful while ignoring those I felt were irrelevant or confusing.

This time around I decided that embracing ‘Ways of Knowing’ meant me dropping the tour-guide role to become a fellow-traveller.

Moving from ‘tour-guide’ to ‘fellow-traveller’

I started the lesson by explaining what a census was and how the information was collected. We then explored census maps relevant to their locality. As we talked, questions were raised and some answers were suggested but there were also times where we recognised that to answer our questions we might need to explore the locality’s history or complete further surveys. I was reflecting, evaluating and analysing alongside my pupils. I felt that my position had shifted my tour-guide to experienced fellow-traveller. This experience only grew richer when I presented them with the local data responses.

Again, previously, I would have directed their attention towards the data I wanted them to see so that they could come to the conclusions that I wanted them to make. This time, I was determined that to hand the hermeneutical baton over to them.

So, we went through the data slowly allowing the pupils to review it themselves and identify what they felt was ‘noticeable’. This altered my comments from explanation to provocation from “This is because…” and “You can see that…” to “What might this mean for these people?”, “How might it feel to live here?” or “How could you explore that information further?” Interestingly, pupils began to reflect on the population data across different worldviews and how this might lead to them engaging with one another. We did eventually talk about the responses of Jewish people, but we came to it together.

This exploration allowed us to interpret pictures of the local synagogue and its community in a different light. Pupils reflected on how living in a place with fewer Jewish people might impact the way the community gathered or the buildings in which they gathered. We also considered how living in a place with people of similar or differing worldviews might impact your identity or relationships with others.

What changed when I taught ‘Ways of Knowing’ explicitly

After this lesson, I reflected on how explicitly using ‘Ways of Knowing’ altered our RE experience:

  1. Explicitly showing a ‘Way of Knowing’ had allowed me to transition from tour-guide who holds all the knowledge to fellow-traveller noticing, exploring and questioning alongside my pupils.
  2. The children had embodied the role social-scientists, activists, architects and theologians. Instead of being given my conclusions and those of others they had been empowered ‘to be’ the scholar and to come to their own conclusions.
  3. The children had seen that a person’s worldview as well as their traditions and practice might be shaped and formed by their local or national experience. For children in a school whose pupils are pre-dominantly from White-British backgrounds this is powerful. Might this have ramifications for their ideas on race, religion, politics? I would hope so.
  4. The children’s confidence with the census and data meant that I could use this in other areas of the unit such as exploring the concept of ‘ethno-religion’.

This experience has encouraged me to embrace ‘ways of knowing’ as a key aspect of my RE teaching. I know that I have a way to go, but I am determined to take that path as a fellow-traveller and not as a tour-guide.

About

Chris Mooney is a Deputy Headteacher and RE Subject Leader at a primary school in the Cotswolds. He is the lead practitioner for RE across The Diocese of Gloucester Academies Trust and is passionate about supporting teachers to deliver teaching across the curriculum.

See all posts by Chris Mooney

Thinking Like a Social Scientist in the RE Classroom

Charlotte Newman | 20 May, 2026

If students leave secondary school knowing what religious people believe, but not how we know it, have we missed something?

This question has shaped my thinking while developing a Religion and Worldviews curriculum across a multi-academy trust. I have made a conscious effort to ensure that students do not just learn content, but are introduced to the multidisciplinary nature of RE. Alongside theology and philosophy, they learn how social sciences help us understand religion and worldviews in the real world.

Why ‘how we know’ matters in RE

Our first unit in Year 7 is What is a worldview? From the outset, students are explicitly introduced to theology, philosophy and social sciences as different ways of knowing. Crucially, they are taught the tools and methods of each discipline so that, as they move through the curriculum, they can recognise these approaches and begin to use them independently.

Learning to think like a social scientist

For social sciences, we introduce a character called Sunil, a social scientist, who guides students through the process of setting up a small-scale sociological study. We start with a familiar context: how people celebrate Christmas. Students generate questions Sunil might ask and then distinguish between those best suited to a survey and those more appropriate for an interview.

Students then design their own small study with classmates. They consider whether they need qualitative or quantitative data and how to design questions that produce reliable results. Finally, we introduce published data from Big Questions Big Answers Vol. 2 – Investigating Worldviews, which explores how people celebrate Christmas. Students compare this with their own findings, identify surprises and discuss what conclusions they can draw.

As the Ofsted Research Review: Religious Education (2021) makes clear, students need to employ disciplinary skills as well as understand how these help us know more about the lived reality of religious and non-religious people.

Exploring lived religion through data

Sunil reappears throughout the curriculum so that students recognise when they are being asked to think like a social scientist. In a Year 8 unit on what it means to be a Sikh in Britain today, students use data from the 2018 British Sikh Report (available via Investigating Sikh Worldviews). Before seeing the data, they predict which of the Five Ks are most and least likely to be worn.

Comparing predictions with the data leads to rich discussion. Why might younger Sikhs be more likely to wear a kara? Why are Sikhs often portrayed as wearing a turban when only around half of Sikh men do?

Questioning evidence and challenging stereotypes

Students are encouraged not just to use data, but to question it. They consider how survey questions might be interpreted and whether a sample can ever fully represent a diverse community. Over time, this helps students move beyond stereotypes and engage more deeply with the complexity within religious traditions.

A further example comes in our Year 9 unit What is religion and is it dying? Students analyse 2021 census data, comparing national trends with their local area. They ask critical questions: what does it mean that the religion question is voluntary? What assumptions sit behind asking, ‘What is your religion?’

We then introduce frameworks such as Grace Davie’s believing, belonging and behaving to help interpret the data. Students also consider global contexts, including Nigeria and India, where patterns look very different. Alongside this, they engage with the work of Linda Woodhead on values, spirituality and the growth of alternative worldviews.

Building confident, critical RE students

As students progress through Key Stage 3, they grow in confidence handling data, questioning sources and recognising patterns in belief and behaviour. Most importantly, they come to see RE as a serious academic subject that requires evidence, interpretation and critical thinking.

If we want students to truly understand religion and worldviews, we need to induct them into how these are studied. RE is not just about what people believe, but about how we come to understand those beliefs in the real world.

About

Charlotte is a Trust Lead for Religious Studies for Archway Learning Trust. She is on the Steering Group for the National Association for Teachers of RE (NATRE) and the Oak Academy Expert Group for RE. She is also a member of Cambridgeshire SACRE and has until recently led an RE local group, only stopping due to a geographical job move. She has delivered much CPD on RE nationally.

See all posts by Charlotte Newman

Thinking Like a Theologian: Practical Tools for Reading Sacred Texts in the secondary RE classroom

Joanne Harris | 19 May, 2026

In developing Theology within our Key Stage 3 curriculum, our department has been heavily influenced by a session I attended several years ago at Strictly RE, where Professor Bob Bowie introduced ‘Teachers and Texts: The Practice Guide’. This has shaped both our thinking and classroom practice, particularly in how we explicitly teach pupils the disciplinary skills needed to “think like a theologian”. As the guide suggests, RE has the potential to allow pupils to “inhabit the place of a sacred text scholar”, grappling with texts, exploring multiple interpretations, and recognising the complexity of meaning-making within religious traditions.

Meaning then, meaning now: helping pupils connect sacred texts to contemporary life

Too often, pupils encounter religious texts in fragmented ways or as soundbites. This is especially evident at GCSE, where many learn a bank of quotations to support exam answers rather than developing a deeper understanding of the text, its context, and layers of meaning. We wanted to address this at Key Stage 3, ensuring that pupils begin their GCSE studies equipped with the theological knowledge and interpretive skills needed to engage meaningfully with sources of wisdom and authority.

To support this, we have embedded hermeneutics into our Key Stage 3 curriculum as a way of introducing pupils to the process of reading and interpreting texts. Pupils explore multiple meanings within a passage, consider the historical, cultural and religious context, and examine how different individuals and communities might interpret it in different ways. They are also encouraged to reflect on their own perspectives as readers.

Meaning then, meaning now: helping pupils connect sacred texts to contemporary life

We introduce pupils to the disciplines of RE through three characters: Thea the theologian, Phil the philosopher and Parker the social scientist. This helps them recognise the different lenses they might use in a lesson, as well as the types of questions and scholarly approaches associated with each discipline.

Before studying a text in detail, we focus on the person behind it:

  • Who is believed to have said or written this?
  • When did they live?
  • What was life and society like at the time?
  • Why is this individual regarded as a source of wisdom and authority today?

Establishing this foundational knowledge allows pupils to engage more confidently with the text itself. We also ensure that key vocabulary, both subject-specific (Tier 3) and more general academic language (Tier 2), is either pre-taught or clarified during reading.

Meaning then, meaning now: helping pupils connect sacred texts to contemporary life

Promoting reading has been a key whole-school and departmental priority in recent years. Our approach includes structured reading strategies, which you can explore further here: https://www.broughtonhigh.co.uk/docs/Curriculum/RE/Reading_strategies_in_RS.pdf

Initial engagement with a text typically involves a guided reading process, where the class reads together and responds to questions designed to support both comprehension and analysis. This often leads into more detailed exploration using the LAaSMO model, as set out in the Practice Guide. This provides a clear and structured approach to help pupils unpack sacred texts in increasing depth. For example, when exploring the Parable of the Good Samaritan from the Bible, we begin by considering the literary form, discussing why parables are used as a method of teaching and how storytelling shapes meaning. Pupils then explore author and audience, developing their understanding of Jesus not only as a religious figure but also as someone responding to the social context of his time. This is deepened through consideration of the setting and character choices, helping pupils recognise why the parable may have been controversial. With this contextual understanding in place, pupils are better able to consider the meaning at the time, interpreting the message as a challenge to social and religious boundaries. Finally, they explore meaning and application today, discussing what “loving your neighbour” might look like in contemporary contexts – locally, nationally and globally – and reflecting on the relevance of sacred texts in the modern world.

Meaning then, meaning now: helping pupils connect sacred texts to contemporary life

The Curriculum and Assessment Review in England emphasises that a successful curriculum should be fit for purpose and equip young people with the knowledge and skills needed to thrive in a rapidly changing world. In RE, exploring how sacred texts might inform responses to modern ethical, social and global challenges helps pupils to engage more meaningfully with the subject, develop critical thinking skills and see the value of what they study in their own lives. By encouraging pupils to evaluate whether religious teachings still hold relevance today, we support them in developing as thoughtful, reflective individuals who can engage with different perspectives and apply their learning beyond the classroom.

About

Joanne Harris is a Religious Education teacher at Broughton High School and Vice Chair of NATRE. She is widely involved in national work supporting high-quality RE, including curriculum development, teacher professional learning and advocacy for the subject. Joanne regularly contributes to discussions on classroom practice and leadership in RE across the UK.

See all posts by Joanne Harris

Empowering Students as Sacred Text Scholars: Three Ways to Support Pupils’ Reason as Theologians

Ryan Parker | 19 May, 2026

The move to disciplinarity in religious education is exciting. Helping pupils learn how to learn about, and reflectively engage with, religious and non-religious worldviews is crucial; through knowing and using appropriate tools, methods and questions they can more effectively make sense of and navigate future encounters with religion and belief both within the classroom and outside it.

One key discipline which helps pupils make sense of the diverse religion and belief landscape of which they are participants is theology. Theology, as contextualised for a school setting, is the study of beliefs. For me, theology is not a direct arrow to an answer, but a conversation. For instance, going beyond simple and often misleading notions of ‘this text/teaching/concept means X’, pupils can consider a range of questions, methods and tools to help them richly consider why different people hold the beliefs they do. I like the idea of bringing pupils into the scholarly conversations within theology. They are commentators of and contributors to these vibrant discussions – not merely observers.

Many theologians are interested in what happens when readers encounter sacred texts (an area called hermeneutics – a fancy word for interpretation).

  • How do different people engage with them?
  • What do different people think they mean?
  • And why do different people interpret them differently?

This is an area with lots of fascinating questions – particularly as there are wide-ranging views as to how texts could, should and should not be read. Helping pupils understand and consider some of the questions that theologians might ask of texts and readers supports them in understanding how the same text can be interpreted differently by different people and the implications of this.

Below are three ways to support pupils to reason as theologians when engaging with sacred texts. I wonder which of these you might try out this term?

Explore the context(s). Stories/texts emerge from particular places and times.

  • Who told/wrote this story?
  • Where?
  • When?
  • Why?
  • Who for?
  • What response were they hoping from listeners/readers?

Out of these, which ones can we ever truly know – and does this matter? Exploring different ideas, where possible, helps students recognise that discussions around context are continuing and shifting fields of understanding. Based on the ideas offered, what do pupils currently think?

Focus on people. Just as considering the (hypothetical) first reception of a story/text is useful, so is exploring how different people – from different times and contexts – engage/have engaged with a text. I particularly like using artwork here. For instance, here are three different artists’ responses to the Parable of the Prodigal Son:

Invite pupils to compare these artworks and then pose the following questions to help students consider the role positionality can play in interpretation:

  • Why do you think the artist painted it? What meaning(s) and response(s) do you think the artist was trying to convey/provoke?
  • How do you think the artist’s context and worldview has shaped their artwork? (AI can usefully bring some background information here)
  • Which artwork do you think most reflects your view of what this text is about?
  • If you were to represent this biblical text, what might you depict? Why? How might this idea be shaped by your worldview? Why might someone take a different view?

Additionally, if possible, invite actual people from inside or outside the school to share their thoughts on a text. What has shaped their view? Have they always thought this?

Power and parameters. Many theologians raise questions about power and parameters. Why not explore the following as a class?

  • Many texts are preceded by titles – the Parable of the Prodigal Son is a case it point. Yet, these titles vary in different parts of the world. To what extent do particular titles influence what readers takeaway from the text? Who decides on these titles? What could other titles be? Does this reflect our biases?
  • Can texts be interpreted however we want, or are some interpretations inaccurate, inappropriate, or even irresponsible? Who gets to decide this, and on what grounds? Anthony Thiselton’s responsible hermeneutics is great for ideas on the limits of interpretation here.

About

Ryan Parker is the RE and Christian Ethos Adviser for the Diocese of St Albans, with teaching experience across primary and middle school settings. He recently completed a PhD at the University of Birmingham, focussing on knowledge-rich textual enquiry in primary RE. You can read more about his PhD in this recent Research Spotlight. He also hosts the ‘Flourishing Together’ podcast series which invites discussion around various aspects of high-quality RE. X: @ryanparker1991 BlueSky: @ryanparker-91.bsky.social

See all posts by Ryan Parker

Could You, Would You, Should You Use Multiple Disciplines to Study Sacred Texts With Year 5 and 6?

Sarah Dennis | 18 May, 2026

To really understand how religious and personal beliefs work, pupils need to understand where beliefs come from, how they are lived, and the deeper thinking that sits behind them.

One place many beliefs originate is in stories with rich layers of meaning. My idea was to design a lesson sequence for pupils aged 10–11 that allowed them to study beliefs through theology, lived experience through the human and social sciences, and deeper meaning through philosophy.

I also wanted to link as many stories as possible to people from our local community, so pupils could see that these stories are not just historical texts but have real influence here and now. A big ask, but was it possible?

Designing a disciplinary approach for Year 5 and 6

To make this work, I created a resource with three clear sections, each linked to disciplinary questions. I turned this into a bookmark (Figure 1) so pupils could make notes as they went, reducing cognitive overload.

The bookmarks were lightly taped into books so pupils could write alongside them. Notes were later developed into one paragraph per discipline. Over the course of the unit, the bookmark evolved as both the pupils and I refined the questions, focusing on those that generated the most thoughtful, open‑ended responses.

Figure 1. Disciplinary bookmark                                                                  

One text, three disciplines, one lesson

Over nine weeks, we studied nine texts. Yes, one text per week, covering all three disciplines in one hour.

Every lesson followed the same pattern. Over time, pupils became increasingly confident with the disciplinary thinking, knowing what kind of questions they were being asked and why.

When subject knowledge becomes the challenge

My first step was to trial the approach using a different text. That was when I realised my biggest problem: I did not always have the subject knowledge to confidently answer the questions I had written on the bookmark.

Using support from NATRE, RE:Online, TrueTube and BBC Bitesize, I took time to build my own understanding. This was an essential step and a reminder that disciplinary teaching requires ongoing subject knowledge development for teachers as well as pupils.

What the lesson sequence looked like in practice

Each lesson followed a clear structure:

  • Lesson objectives and dates were printed on stickers to save time and stuck onto a new page.
  • Pupils annotated their bookmarks while reading the text for theology. I modelled this for the first three lessons using my own exercise book and a visualiser.
  • Writing scaffolds were available for early writers. (Figure 2)
  • Pupils watched short videos showing lived experiences, often from members of our local community or carefully chosen online clips. They annotated the human and social sciences section of the bookmark.
  • Pupils considered what puzzled them about the story.
  • Annotations were written up into short paragraphs, with images from the lived experiences added to support writing.
  • Pupils pre‑read the next week’s story.

The consistent structure helped pupils focus their thinking and build confidence week by week.

Figure 2. Writing Scaffolds

What surprised me about pupil learning

A common mistake in my teaching, across all primary year groups, is underestimating what pupils can achieve.

I spoke honestly with both classes about trying something new, and they were incredible. Pupils suggested changes to the bookmark questions, refining them lesson by lesson. The feedback was thoughtful, and engagement with each text was high.

The lessons worked because the bookmark gave pupils a clear place to offload knowledge, freeing up their thinking rather than overloading their working memory.

Removing the scaffolds

In the final lesson, I wanted to see what pupils could do with less support. I removed the bookmark and asked pupils to generate their own questions.

They worked in groups of three, using two QR codes linked to texts and a BBC Newsround clip. I had the writing scaffolds ready and the pupils knew they were available. Not one pupil asked for them.

What I learned

In summary, Year 5 and 6 pupils can study texts through multiple disciplines, and do so successfully. This approach works particularly well with texts linked to lived experience or moral influence.

You may need to adapt the bookmark for your cohort. You will almost certainly need to spend time building your own subject knowledge. But the depth of understanding and the skills pupils develop might just surprise you as much as they surprised me.

About

Sarah is a member of National Association of Teachers of RE (NATRE) Exec and RE leader at Chadsmead Primary School in Staffordshire. She has led a NATRE affiliated local group for over six years and networking lead for RE for her academy chain Community Academy Trust. Sarah completed the Culham St Gabriel's Leadership Scholarship Programme in 2025. She teaches RE across a one form entry Primary school in Lichfield in Staffordshire.

See all posts by Sarah Dennis

“Join Your Local SACRE,” They Said…

Lyndsey Leech | 13 May, 2026

‘Join your local SACRE.’

It’s one of those bits of advice that floats around staffrooms, RE conferences, and slightly awkward CPD conversations. Said with good intentions. Usually followed by a vague nod. Rarely followed by action. And I get why.

Because my first experience of SACRE?
It wasn’t exactly inspiring.

The folder

Early in my teaching career, SACRE meant one thing: a folder. A common misconception was this folder which was the RE Agreed syllabus was called SACRE. A big, clunky, slightly intimidating folder full of guidance about what I should be teaching. It landed on my desk with all the warmth of a compliance document and none of the clarity of actual support.

No one explained what SACRE really was. No one showed me how it could help. So I did what most teachers do; I asked around. And what came back?

Words like quorate, monitoring, voting. Which, if we’re honest, don’t exactly scream, ‘this will transform your teaching.’ So I filed SACRE mentally under: Statutory. Necessary. Not especially useful.

And from conversations I still have today, I wasn’t alone.

Fast forward

A few years later, I hit that stage in my career. You know the one. Where you start thinking beyond your own classroom. Where you want to do something for the subject. Where ‘just getting through the scheme of work’ isn’t quite enough anymore. Someone suggested SACRE again.This time, I said yes. With hesitation.

I walked into my first meeting expecting… well, more of the same. Minutes. Motions. Mild confusion. Instead? A room full of people who actually cared. Teachers. Faith representatives. Council members. Real conversations. Real purpose. Not just ticking boxes but asking: ‘How do we actually support RE teachers in this area?’

It was a completely different experience. And honestly? It changed my view of SACRE entirely.

Two SACREs, two realities

Here’s the thing: not all SACREs are the same. Some are just… existing.

  • Struggling for members
  • Focused on being ‘quorate’
  • Minimal engagement with schools
  • Sending out syllabuses and hoping for the best

Others? They’re alive.

  • Actively recruiting diverse members
  • Building relationships across communities
  • Talking to schools, not at them
  • Offering real support, not just documents

I’ve now seen both. And the difference is night and day.

What good looks like

Take Oldham. What’s happening there isn’t magic it’s intentional.

  • A clear vision: We are here to support teachers and students in RE.
  • Strong leadership: Not one person doing everything, but a team driving things forward.
  • Actual communication: WhatsApp groups. Social media. Turning up to each other’s events. Being visible.
  • Real listening: Not guessing what schools need but asking them. And then acting on it.

If schools aren’t meeting RE hours, they challenge it. If teachers need support, they provide training. If a new syllabus is launched, they don’t just email it and disappear. They follow through.

This is the key change.  SACRE stops being about just approving documents. It becomes about supporting people and from my experience that is when it works.

There’s a phrase we’ve started using: Be more Oldham. Not because it’s perfect but because it’s purposeful. Oldham SACRE;

  • Celebrate success (not just flag problems)
  • Share what’s happening publicly
  • Create opportunities for schools to learn from each other
  • Recognise great RE through awards and showcases

And crucially they make the work visible. Because if no one knows what SACRE does…why would anyone care?

Why this matters

Let’s not pretend RE is in an easy place right now.

  • Curriculum time gets squeezed.
  • Specialists are stretched.
  • Support can feel… patchy.

SACRE, when it works, can be a genuine lever for change. But only if the right people are involved. And here’s the uncomfortable truth:

SACRE needs teachers more than teachers realise they need SACRE.

Because without classroom voices:

  • Decisions lack context
  • Priorities miss the mark
  • Support becomes guesswork

Since joining, I’ve gained;

  • Direct connections with faith representatives
  • People I can email (or message) and get real answers
  • Support with trips, visitors, and resources
  • A wider network beyond my school

And maybe most importantly… A sense that RE isn’t something I’m doing in isolation.

So… Should You Join?

Honestly? Yes. But not passively. Don’t join just to sit in meetings and nod. Join to;

  • Ask questions
  • Challenge things
  • Build connections
  • Make it better

Because if your local SACRE feels like my first experience? It won’t improve on its own. ‘Join your local SACRE’ can sound like a chore. But it doesn’t have to be. Done well, it’s not a committee. It’s a community. And the difference that community can make to RE in your area is genuinely huge?

So, join your local SACRE. Just don’t leave it the way you found it.

About

Lyndsey Leech is Head of Religious Studies in a Secondary School in Oldham. She is Vice Chair of Oldham SACRE and in Year 1 of the Culham St Gabriel Leadership Scholarship. Lyndsey is a passionate advocate of educating the whole child by emphasising the academic side of the subject inside of the classroom and providing opportunities for students to use and extend their learning outside of the classroom.

See all posts by Lyndsey Leech

What has the leadership scholarship programme ever done for you…?

Fiona Moss | 30 December, 2024

The answer to that is an awful lot if you ask our current and some of our previous Leadership programme scholars. Perhaps you lead RE/RME/RVE and are already working across a MAT, local area, region or in a national capacity, if so this is the programme for you! Read the thoughts of some of our current scholars and find out more.

Support…

The Culham St Gabriel’s Leadership Scholarship programme has key elements but is also designed to support and develop you in your own context. Sarah Dennis, Year 2 programme member, explains, ‘I joined the programme because I was running networking groups and wanted to support teachers better. I had friends who had completed the programme. I saw how many doors it opened for them to enhance their roles. I now run effective meetings and can point teachers to good opportunities. I run a cross-phase network, and I am now more confident talking to secondary teachers.’ We are keen that this programme supports leadership for all teachers in their different contexts. Carrie is currently on Year 1 of our programme, teaches in Wales and supports teachers in her local area. She says, ‘My mentor has been incredibly supportive, guiding me to set personal targets directly relevant to my work in RVE in Wales. The Culham St Gabriel’s leadership programme has been inclusive, allowing me to engage with and learn from other leaders, while exploring leadership strategies, research, and best practices in the subject that are relevant to my context. The course has been extremely rewarding, deepening my understanding of religious education nationally and internationally, and helping me build confidence and valuable connections’ Amy, also a primary school teacher, explained, ‘I was excited about the opportunity to develop my knowledge and skills within the world of RE! And be amongst a community of like-minded peers and leaders.’

Community…

The programme provides a community of people you can learn from including your mentor, the reading group leader and your colleagues on the programme. Several of our previous programme participants have gone on to do projects together. Lorna John, head of RE at Oasis Coulsdon previous programme member says, ‘There is a supportive community of likeminded and passionate peers who share the journey with you and this provides opportunities for constructive discussion and networking.’

Development…

Claire Ramali, a previous programme member notes the transformation that the programme supported, ‘The leadership programme has been transformative for my professional practice and leadership journey. A direct consequence of the opportunities from the Culham St Gabriel’s programme means my work is having a wider impact on the subject community. The programme led me to join the AREIAC executive committee which has enabled me to work alongside other RE national advisors. The programme has also enabled me to support other RE leaders and share my knowledge and experience as others have done with me.’ Several members of the programme lead across a MAT. Natalie Parkin who leads RE across Outwood Grange notes the importance of seeing life outside of your own MAT, ‘From a personal perspective it has been great to meet with others who lead and are passionate about RE as you can very much get into a bubble in a MAT. Leading so many colleagues it has been really useful to have a sounding board to talk my ideas and dilemmas through with before acting on them, and connecting this to best practice in RE. It has also helped me to identity the areas I need to develop in my colleagues to enable them to deliver great RE.’

Research focus…

Jake is in year 2 of the programme, ‘I joined the Culham St Gabriel’s Leadership Programme to support me in my work furthering great RE beyond my classroom. The experience has been incredible-I’ve gained so much from the wisdom of my mentors and through thought-provoking discussions with inspiring peers. The programme has enhanced my confidence in engaging with academic reading and applying it to practice. I’m now particularly excited to complete my research and see how it will shape my leadership journey and contribution to RE.’ Alice took some time out between year 1 and 2 of the programme and describes the focus of her work on the programme, ‘…Stage 2 of the Leadership programme has enabled me to continue to develop my knowledge, skills and understanding of the assessment of our subject. I completed Stage 1 alongside my Farmington Scholarship two years ago and have thoroughly enjoyed having the opportunity to continue to develop the assessment of a religion and worldviews approach. Being able to visit a primary school and discuss assessment with both teachers and students has given me a great insight into how we can assess students throughout their religion and worldviews journey. ‘

Differing views…

Through communities of practice, reading groups and work with their mentors participants have to listen to differing ideas and sometimes ideas they disagree with. Amy says, ‘I am eager to grow in the area of ‘research engagement’ as this is brand new to me. I understand the importance of broadening my understanding of contrasting views, opinions, and research from field experts. I am excited about deepening my disciplinary knowledge, especially in the philosophy sector.’
So if you want a programme that will support you, develop you and change you take a look at the Culham St Gabriel’s Leadership Scholarship programme. Applications open on January 16th and close on 27th March. We will also be holding a webinar on Tuesday 10th February 5.30-6.30pm. See you there?

About

Fiona is Education and Programmes Manager at Culham St Gabriel's. Before this she was a Senior National RE Advisor for RE Today for 15 years and CEO of NATRE.

See all posts by Fiona Moss

Life as a Subject Director in a Multi-Academy Trust

Natalie Parkin | 26 November, 2024

As Subject Director I oversee the provision of Religious Education (RE) and Personal Development (PD) in our 28 secondary schools. Whilst it is wonderful to have an RE Subject Director, unlike the other subject teams, I am a one-person team, which can be rather isolating. I have therefore developed a support network around me, just as lone RE teachers do in schools, which makes a big difference.

I had been suggesting that an RE Subject lead role was needed in the Trust for some time. My argument was that RE and PD are focused on producing well-rounded citizens who are ready to participate in society. When the role arose, I applied, excited to have the opportunity to advocate for RE and PD in all our schools.

When I reflect, 2 years on, I can see the curriculum is changing. From an original basis in Ninian Smart’s 7 dimensions of religion, we are shifting towards a religion and worldviews approach to Religious Education. In particular, we are taking on a wider understanding of pedagogy in RE and exploring different disciplinary lenses through which to make sense of content. One maxim I stand by is ‘less is more’ this has been enormously helpful as we embarked on the difficult first few steps towards change.

Although the developments are exciting, and necessary, it does mean that the increasing numbers of non-specialists teaching RE is a challenge – but we are all still learning, so we can develop together.

There are so many joys in this role. I work with brilliant colleagues across the Trust, and I have embraced the opportunity to develop resources for the National Institute of Teaching. Working with external partners such as UCL, The National Holocaust Centre and Museum and Lord Mann’s Office has been incredibly enriching. I also appreciate the chance to take a step back from the hectic day- to- day life of a teacher and think more reflectively about the curriculum and what our students are learning.
Effective communication is central to my work, which is all about balance. Curriculum guidance needs to be detailed enough to be clear and the reasoning behind it visible, but it also needs to be succinct enough to fit into a busy day. The most effective method of communication has been creating our internal website. This has become a one-stop-shop for everything we discuss, share and create. All staff can access guidance and resources, and it frees me up as well, as many questions can be answered by checking here.

I see green shoots emerging in so many places. Discussions about religion and worldviews are taking place! We have appointed more specialists, resources are shared across schools and the subject is now being viewed on a par with other subjects, with Subject Lead training days and other Trust-wide provision. Increased confidence and competence across the Trust is starting to emerge, with some schools taking part in UCL’s Beacon School Programme and others applying for the UCL Quality Mark.

My aim for the coming year is to map out what high quality Religion and Worldviews looks like from Early Years to Post-16. I am pleased that the Trust will continue to recruit specialists and develop those already in post. Ultimately the vision is to continue to grow in strength and understanding as a subject of benefit to all our schools and all our pupils.

About

Natalie Parkin is the Strategic Lead for Religious Studies and Personal Development at a large Multi-Academy Trust in the North of England. She supports 28 secondary schools in curriculum development, alongside teaching A Level Religious Studies, and has a passion for ensuring every student receives high-quality RE, regardless of postcode or staffing. Currently Natalie is coming to the end of her second year of the Culham St Gabriel's Leadership Scholarship Programme

See all posts by Natalie Parkin