This study-set is suited to philosophy and ethics components of A level religious studies courses. It draws on work by the philosopher Patrick Todd and should extend students’ knowledge and understanding beyond the standard text books.
This study-set is suited to philosophy and ethics components of A level religious studies courses. It draws on work by the philosopher Patrick Todd and should extend students’ knowledge and understanding beyond the standard text books.
This study-set is suited to philosophy and ethics components of A level religious studies courses. It draws on work by the philosopher Erik J. Wielenberg and should extend students’ knowledge and understanding beyond the standard text books.
These resources have been created to support the Jerusalem Trust and BBC film Catholics – Children.
There are resources designed for use with KS2 (8-11),KS3 (11-14), KS4 (15-16), KS5 (17-18) and adults.
In order to use this resources it is necessary for students to watch entire film. In addition, sections may, of
course, be reshown as required in relation to each topic. The Programme Outline contains the timings for each
part of the film.
Teachers can select all or any of the resources and activities as suitable for the course they are pursuing. There
are additional ‘Stretch and Challenge’ topics as well as cross-curricular materials.
Additional versions of resources have been created:
To avoid confusion these are coded in the bottom left -hand corner of each page.
Many of the materials, especially the challenges, are also suitable for
These resources have been created to support the Jerusalem Trust and BBC film Catholics – Women.
There are resources designed for use with KS2 (8-11),KS3 (11-14), KS4 (15-16), KS5 (17-18) and adults.
In order to use this resources it is necessary for students to watch entire film. In addition, sections may, of
course, be reshown as required in relation to each topic. The Programme Outline contains the timings for each
part of the film.
Teachers can select all or any of the resources and activities as suitable for the course they are pursuing. There
are additional ‘Stretch and Challenge’ topics as well as cross-curricular materials.
Additional versions of resources have been created:
To avoid confusion these are coded in the bottom left -hand corner of each page.
Many of the materials, especially the challenges, are also suitable for
This is a lesson asking an ethical question. Ethics is a branch of philosophy focussed on what can be said to be right and wrong, fair and just.
The enquiry question students will answer is an ethical question: it is about how and why people try to make the world more equal. In this lesson the focus is on wealth inequality, seen through the issue of hunger.
To explore the ethical question the Sikh langar and Trussel Trust charity are used as case studies. The social issue is poverty, hunger and the need for food banks. Students will be engaged in ethical thinking. They will answer the ethical question at the end of the lesson, using these case studies and their own analysis.
Emerging
Expected
Exceeding
Starter: start by introducing ways British Sikhs are adapting the duty of langar to current situations.
This video shows Ravi Singh, founder of Khalsa Aid, organizing deliveries of home-made food from Bradford to the flooded areas of Hebden Bridge in Yorkshire in 2015:
https://www.youtube.com/watch?v=5jNTegoLAR0
This video shows the charity Sikh Welfare Awareness Team (SWAT) giving hot meals to those homeless on the streets of London, as well as many others struggling to cope:
https://www.youtube.com/watch?v=AZmYx5DYGzc
If you can’t access these videos on You Tube try searching for other similar events, using search terms such as ‘langar’, ‘street kitchen’, ‘homeless’, ‘Sikhs welfare awareness team (SWAT)’. Find videos which show langar on the streets or outside Sikh religious settings.
As students watch ask them to note
Listen to answers. Talk about what seems to be inspiring Sikhs to give their time, skills and money. How far do Sikhs seem to be inspired by their religion, and how far by a general desire to help others?
Activity 1: What is the langar?
After the starter activity, challenge students to define ‘langar’.
Here is the definition, share after the students’ discussion:
The word ‘langar’ is a Punjabi word meaning ‘community kitchen’.
The langar is a meal served and eaten together in the Gurdwara, the Sikh place of worship.
All are welcome to the langar, Sikhs and non-Sikhs. The food is vegetarian or vegan so everyone can eat it.
The langar was founded by Guru Nanak in around 1500 CE. Rich and poor, men and women, people from different groups and of different statuses were all invited to eat together. This was to show clearly that all people are equal.
Today the langar happens at the end of the service in the Gurdwara.
Talk about the langar, has anyone in the class been to one? Find images of langars in the UK and around the world, such as the huge kitchens in Amritsar, which feeds 50,000 hot meals a day.
Discuss why eating together symbolizes equality.
Activity 2: Sewa: service to others
Bring a sweet treat to class, such as a bag of sweets or packet of biscuits. Give a treat to half the class and ask them to choose someone to give it to. The only rule is they cannot choose their best friend. Ask them to reflect on how it felt to give, and how the other half felt to receive. Give the other half of the class a treat so it is even!
Learn about ‘sewa’; the principle of service to others in Sikhism. Define ‘sewa’ as ‘selfless service’. Discuss the ‘selfless’ part of this phrase, what do students think ‘selfless’ means? Can students give examples of selfless service to others? Below is further information about the principle of sewa:
Sewa
Sewa, or selfless service, means supporting or giving to others with no expectation of reward. It is a central Sikh principle, seen as a religious duty for Sikhs.
Sewa can involve contributing to the community and Gurdwara, or wider work in education or charitable projects.
‘Sewa’ is a Sanskrit word meaning ‘service’ and refers to the duty to support and care for the vulnerable and needy in society. The concept is present in a number of religious traditions which emerged in the Indian subcontinent including Hinduism, Sikhism, Buddhism and Jainism.
Ask the class for examples of selfless service, whether through charities they are aware of, a person they have learned about, or someone they know personally. Make a list of the board.
Look at this list- how many examples are associated with a religion? How many examples are not associated with a religion? How many religions are noted?
Give groups time to discuss this question: is ‘selfless service’ a religious principle?
Activity 3: Is altruism possible?
Ask students to talk to their partners about a good act they have done recently. How did they help another person, and what did it feel like to do this act? Discuss as a class whether being good, kind or generous has its own reward.
Define ‘Altruism’ using the notes below:
Altruism
From the Latin alteri, meaning ‘other people’. The word ‘altruism’ was first coined by philosopher Auguste Comte, meant to denote the opposite of ‘egoism’, or selfishness. Altruism describes a concern for other people.
Today the word altruism describes the support of others, or acting for the benefit of others, with no corresponding reward or benefit for oneself. This might be in giving time, money, practical or emotional support or expertise.
In biology social animals are seen to act for the good of the pack, such as by taking risks to protect young or sharing food.
Psychologists question whether ‘true’ altruism exists because there is usually some benefit, whether social approval, loyalty and gratitude, or a personal sense of wellbeing.
Ask students to discuss whether they think ‘true’ altruism exists: can they think of an example where someone is disadvantaged for the sake of others, and receives no social, emotional or personal reward.
In conversation link with religious ethics, such as sewa. Does such as thing as true altruism exist in religion as in society?
Activity 4: Wealth inequality
We will consider the work of a well-known charity that supports those in food poverty in the UK: The Trussell Trust.
https://www.trusselltrust.org/
Go through the website to get a sense of what this charity does and why. There are videos to watch and facts and figures about food poverty in the UK. Either scroll through some pages with the class, or take screen shots in advance for your PPT.
Make notes of the information gleaned from the website, such as by answering the following questions:
Ask groups to discuss what seems to inspire this charity and its volunteers. Is this an example of selfless service?
Activity 5: Selfless service: what is the inspiration?
Read this article about the langar, sewa and Sikh ethics in modern Britain:
Give out highlighters, ask groups to highlight and then record in a table, these categories:
| What do they do?
|
Why do they do it?
|
|
|---|---|---|
| Sikh Langar
|
||
| Trussell Trust
|
Complete the table using notes from the above discussion about the Trussell Trust.
Activity 6: Is the struggle for equality a spiritual or practical matter?
Students will now answer this question and present their answers to the class. If you like, break down the question in advance, considering such elements as:
Students should provide an answer to the question using elements of the case studies (Sikh langar and Trussell Trust) as evidence to base their answer on. They should explain their answer.
Students can give a presentation or create one page of A4 as a written answer.
This resource was written by Hannah Mandelbaum, Jewish representative for Email a Believer. Hannah explains the deeper themes that are a key part of Jewish New Year. It includes a classroom activity for KS1, KS2, KS3 and KS4.
“I am all prepared for Jewish New Year,” said an RE teacher friend. “I’ve got apples, honey to dip them in and bought some Jewish New Year cards and pomegranates.”
Of course, there is nothing wrong with using some traditional food to teach Jewish New Year (this year – 2019 – will be 5780 in the Hebrew calendar). The hope for a sweet and fruitful New Year is reflected in these symbols or simanim (signs/indicators). A common Jewish greeting is ‘“Shana Tova U’Metukah” – have a happy and sweet New Year.”
However, there are other deeper themes that are a key part of Jewish New Year and are more challenging to teach.
What is Selichot?
The month preceding the New Year is Elul, a reflective time to search one’s heart and prepare for the Days of Awe – Yamim Noraim – the ten days that begin with Rosh Hashanah and end with the fast of Yom Kippur. Ashkenazi Jews observe Selichot, a word that translates as ‘forgiveness’ with prayers at the end of Shabbat, usually the week before Rosh Hashanah. For Sephardi Jews, the prayers are said for the whole month of Elul.
In a choral service often held at midnight, prayers are recited to ask for pardon from God. Jewish people examine their behaviour over the past year and think how they can make amends. This is a major theme of New Year. Some have described this early start to the Days of Awe as a way of jump-starting the season. It is as if the King is greeted on the road before he gets to his palace, when it is then harder to get past the guards to talk to him.
A key part of Selichot is the recitation of God’s Thirteen Attributes (midot). In Exodus 33:13, Moses asked God to tell him his attributes. “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”
The Selichot service can be very powerful. A member of a North West London synagogue explains his feelings about this time of year,
Selichot provides a choral curtain-raiser for the High Holy Days. The themes and the tunes are all there and it is beautiful. However, it is important not to let the beauty of the melodies lull you into anything less than the anticipation of Rosh Hashanah and the core message of return/repentance. Selichot is the start of that journey through our Days of Awe during which we must account for our actions and our words to our fellow human beings and to God. It is – potentially – a roller-coaster ride, which the familiarity of the liturgy and the music prepares us better for.”
Classroom Activities
The theme of forgiveness and saying sorry is a key element of the Days of Awe. At Selichot, one rabbi asked her congregation to place cards into a box with examples of when they had regretted hurting others in the past year. These words were then made into a communal prayer for the morning of the fast day of Yom Kippur.
Considering when we say sorry to others and why could create a link between RE and relationships education. A ‘sorry box’ could be made by KS1 pupils, decorated with traditional New Year symbols, showing that the preparation for being better people is as important as the sorry messages that are placed inside. Role plays can help pupils to model caring behaviour, for example, saying sorry to someone who has been left out of a friendship group.
KS2 pupils can list the Thirteen Attributes of someone they care about; a member of their family, friend, or special adult. The emphasis should be on their qualities and values.
KS3 and KS4 pupils can watch https://www.youtube.com/watch?v=dzBLcOm1DjI Danny Raphael Silverstein’s rap is a spiritual response to the Jewish New Year theme of teshuvah – returning. Maimonides, the medieval Jewish philosopher and Torah scholar, clearly described this process
Maimonides felt that it was only then teshuvah gamurah – complete return – could happen. It is as if the mistakes are deleted from the Facebook page of the past year. Pupils could write their own New Year rap, incorporating the symbols and the messages of this season.
This resource was written by Hannah Mandelbaum, one of RE:ONLINE’s Email a Believer team.
This resource was written by Luthaneal Adams, Pagan representative for Email a Believer. Luthaneal explains what constitutes an active, sacred site for modern Pagans. It includes a classroom activity to design a personal altar space.
I’m currently enjoying a visit to Rome and am taking the time to see some of the sights. I’ve always had an interest in both Roman history and the ancient Roman religion, so being here also tingles my Pagan senses.
While visiting the Colosseum, my guide was speaking about how at one time the great arches on the outside housed statues of the Gods and important figures. It made me a little sad to think about what must have happened to all those statues, either torn down for materials or destroyed as a part of a newer religion exerting its authority.
That’s very much the case for so many Pagan sacred sites of the ancient world. The old temples were either destroyed, built over or converted into churches. Those that were not are, in the majority, ruins and all of them are now either tourist attractions or archaeological sites (barring maybe a few scattered exceptions).
Modern Paganism is very much a religion of reclamation. Bringing new life back to old religious ways. But as much as we may like the idea of being able to use these old sacred sites as part of that spirit of reclamation, trying to do so is either impractical (due to masses of tourists or the decimation of the site) or outright disallowed by the authorities.
So, what constitutes an active, sacred site for modern Pagans?
Well, Paganism today is very much a personal religion and the majority of its practices are done in private. It’s a religion based in the home. Though the home itself isn’t a sacred site, it is very common for Pagans to set up altars and shrines in their homes, as focal points for their religious observations.
Outside of the home, it’s not unusual for Pagans to practice their religion out in nature. Perhaps a clearing in a woodland, somewhere, or a nice field where there is space to enact a ritual without being disturbed. Of course, that not being disturbed part doesn’t always go according to plan. Many a time have I been involved in such a ritual with people and been stumbled upon by a rogue dog-walker or become a temporary spectacle for passing ramblers.
But the point is that being as nature is generally seen as sacred to many Pagans, a sacred site can be ‘set-up’ out in nature.
But the desire for a connection to the Pagan past is still strong and so it is quite common for some Pagans to visit old Pagan sites, not merely as a matter of interest, but also with a recognition that the site is still sacred and has meaning. It still has the energy and ambiance of the way it was used by our ancestors and so going to a site like that also stems from a desire to connect with that sense of the past and any energies that may linger there.
In the UK, a lot of Pagans visit the many stone circles and earthworks that are scattered across our countryside. While there, we may just seek to connect with the place, or we may perform rituals. We know that the religion of the people who built the stone circles was not the same as ours and that we may never really know what their beliefs and practices were, but the site is still sacred to us because we recognise that these people probably had beliefs that were at least similar to ours, honouring spirits of the land and nature, so there is still a kind of kinship there. By being in these places and performing our own rituals, we’re a part of the spiritual tradition of the site, and though we may do things a little differently and use different words, we are still giving the same reverence to the site and the spirits that reside there.
For larger, more public events, we have no buildings of worship and gathering ‘en masse’ in the great outdoors, isn’t feasible most of the time – especially not for city dwellers. But there are Pagan organisations and groups who rent spaces, like halls or meeting rooms, where public gatherings can take place. These rented spaces are not sacred sites, but in most instances when we are using the space to perform rituals, as a part of those rituals an act is performed (like casting a ritual circle, cleansing the space, or in some way spiritually anointing the area we are using) that temporarily sets the space aside as sacred. So, in this way, we create sacred space even if we are lacking a sacred site.
At a few places, most notably dotted around Europe and North America, there are some groups who have started to build new temples and permanent Pagan places of worship. These are currently few and far between, but perhaps, maybe, in the future there may be more.
Design A Personal Altar Space
Pagans often set up small altars or shrines in their houses, where they keep religious objects and representations of things that are sacred to them. This could be a small table, a dresser or even a window ledge.
Ask the students to think about what an altar would look like if it had on it all the things that were important to them. This doesn’t have to be religious items, just an attractive arrangement of things that they feel are important in their life.
Have the students write down what would be on their personal altar and explain why they included each of those things. Then ask them to draw a picture of their altar.
Example: A student could have a small table with a photograph of their family on it, a trinket from their best friend, a piece of jewellery from a relative who has passed away, a vase with their favourite flowers in it, their diary, and a football.
This resource was written by Luthaneal Adams, one of RE:ONLINE’s Email a Believer team.
The Shema may be seen as the beginning and end of Judaism. It is a Jewish prayer extracted from three places from the Torah and composed into a sequence of paragraphs. It does not appear in its entirety at the beginning of the Torah, rather it is found in Deuteronomy 6.4-9; 11.13-21 and Numbers 15.37-41. The Shema derives its name from the Hebrew word sema, meaning ‘to hear’, which is the initial word of the first verse, which states, ‘Hear O Israel’. Thereby, instructing Jews to listen. It is believed that they were received by Moses on Mount Sinai.
The Shema is included as part of every weekday synagogue service. Its significance is inferred by the fact that its centrality is recognised in all Jewish traditions, in various ways. The recitation of the passage is taken as a commandment to be fulfilled by Jewish adult men twice daily, morning and evening. It is also a core text in other prayer books.
The Shema is taught for the love of God, loyalty to the Jewish tradition and it encourages the Jewish community to study the Torah. It is reported that Jacob’s sons read it to him and therefore adults recite it to children so that they remain within their tradition. The Shema might be the first thing that some Jewish children learn in a Jewish primary schools and at home to express belonging.
The Shema sets out what Jews believe and how they should demonstrate their dedication to God through daily actions.
It represents their belief that they have made a Covenant with God: an agreement that they will love God and follow His laws and in return God will take care of them. Thus, as an artefact, the Shema is a way for Jewish people to remind themselves of their promises to God. This is why families have a responsibility to teach their faith to the next generation.
Unsurprisingly, the Shema has acquired a pivotal position in the collective and personal life of Jewish communities. Communally, adults recite it in the morning and evening and in the afternoon at the synagogue to fulfil the commandment and remember God.
Individually, some Jews recite it before bed and after waking up, as it is the most holy thing to say during these times. It is also a way of thanking God for waking them up from sleep and to ask God for good sleep. Thus, it is a prayer which covers all activities of the day and night.
As a family, in some homes, mothers regularly recite the Shema with their children whilst putting them to bed. Some children memorise it and others prefer to look at the text when reciting it.
At happy events, such as moving into a new home, the mezuzah, which contains the Shema, is fixed to the doorpost and is followed by a religious service.
During festival days and especially on Shabbat, a double reading honours the Shema: at the time the Torah scroll is bought out from the Ark the opening verse of the Shema is recited collectively, and again, individually by the reader prior to reading the Torah.
There are some physical gestures adopted by Jews during various prayers and worship. On the Day of Atonement whilst reciting the opening verse of the Shema, the eyes are covered to remove distractions.
As death approaches, those gathered recite some passages from the Torah and end with the opening words of the Shema. In this way the dying person is helped to affirm their faith in the oneness of God. It is worth noting that the Shema may be recited in Hebrew and in other languages too.
The Shema has three paragraphs. The English translation is provided with an explanation of what it might mean to some Jews, how they might put it into practice and what they could learn from it.
Hear O Israel, the Lord is our God, the Lord is One (Deuteronomy, 6.4)
From this, Jews learn to be attentive to the Torah so that God’s commands are with them. It also means their religion is monotheistic. Moreover, a closer examination reveals God as addressing Israel rather than Israel addressing God, thus Jews make claims of a reciprocal relationship because God chose them, and consequently, they believe God cannot ignore them.
Blessed is His name, whose glorious kingdom is forever and ever
This phrase does not appear in the Torah and is attributed to Jacob. Since he had whispered it, Jews whisper it as well. It tells the Jewish community to praise God. They know, through this, that God’s kingdom is everlasting. They recognise the holiness and greatness of God. It gives them hope too.
Love the Lord your God with all your heart, and all your soul, and all your might (Deuteronomy, 6.5)
The demand from God is unequivocal in this phrase: total obedience and wholehearted devotion and to remember God’s word. It implies that Jews be prepared to sacrifice everything. They are to love God with their might, heart and soul. God loves them; therefore, they too should have unflinching love for Him.
These words that I command you today shall be upon your heart (Deuteronomy, 6.6)
Jews learn to affirm these as laws and learn them orally. But there is also an emotional attachment. The heart is mentioned so that it can act as a guide following the dictum ‘in doing right follow your heart’, and in the heart should be the Torah.
Repeat them to your children, and talk about them when you sit in your home, and when you walk in the street; when you lie down, and when you rise up (Deuteronomy, 6.7)
This phrase gives adults the responsibility to pass on their faith to children, and this can take place in formal and informal settings. The key message is to keep it alive at all times. Literally, it means Jews should recite it every evening and morning.
Hold fast to them as a sign upon your hand, and let them be as reminders before your eyes (Deuteronomy, 6.8)
Literally, this means to hold fast onto the Shema and the Torah by wearing the verses on the hand and upon the forehead between the eyes. This is how the practice of wearing phylacteries (tefillin) became established. The tefillin consists of four small joined-up boxes containing the first two passages of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and two other Exodus phrases of the Torah. These are handwritten on a parchment and worn on the stronger hand as this is what is used by individuals or on the left arm so that it is directed to the heart. It is a constant visual reminder for Jews that God is there, whatever they do.
Write them on the doorposts of your home and at your gates (Deuteronomy, 6.9)
The final instruction is to handwrite a parchment and fix it to the doorpost of the home and gates. In practice, to preserve the sanctity of the text, a rectangular elongated box with a slight opening, called a mezuzah, is made to house this kosher parchment, which contains the first two of the three paragraphs of the Shema (Deuteronomy, 6.4-9 and Deuteronomy, 11.13-21) and at the back, the word Shaddai (Almighty). The mezuzah is affixed on the right hand doorframe, with a little slant upwards in the direction of the room, at about shoulder height, in individual dwellings and collective compounds. In doing so, most Jews express their obedience, and, when they come into and go out of their homes, they are reminded to renew their covenant daily. The mezuzah is fixed on every door (except the lavatory and bathroom), so the whole house is covered in holiness and purity as a gift of God. Some Jews kiss the mezuzah to show their adherence to the Torah in everything they do, including daily actions like entering and leaving the home.
Mezuzah literally means ‘doorpost’, but over time came to refer to the doorpost and what is attached to it. Interestingly, a sukkah does not need a mezuzah as it is not permanent dwelling.
Deuteronomy 11.13-21
This section is an exhortation to obey, love and serve God alone with everything. In return God promises the Jewish community abundance in material well-being. Should they turn to serve other gods, the anger of God awaits them (Deuteronomy, 11. 13-17).
The next phrases (Deut. 11.18-21) repeat the instructions given above in (Deut. 6-9). Thereafter, God promises that should these be fulfilled then God will keep His promise of the land for them (Deut. 11. 21).
Numbers 15.37-41
This verse establishes the custom of Jews adorning clothes with tzitzit (fringes). Tzitzit are tassels made of several threads tied together to symbolise the numerical value of the name of God. The Shema says that when people look at the tassels they will remember their promise to keep God’s laws. Some Jews follow this rule all the time and wear a vest with tassels on four corners, called a tallit katan. At the synagogue, some also wear a special prayer shawl called a tallit gadol when praying in the morning.
To summarise, the Shema is a prayer in the first instance and a belief statement thereafter. It has a golden principle for the Jewish community in stressing that learning is initiated at home and establishes the duty to educate their children in the faith. The Shema establishes the practice of learning the three paragraphs contained within it, and of wearing the tefillin and affixing the mezuzah. These actions remind Jewish people of the promises made to and by God, their belief about unity of God and the One to be worshipped.
Here are some examples of what primary pupils might be able to do as a result of their learning about the Shema.
They can:
-use the right names for things that are special to Jews, e.g. when shown a picture, say: ‘That is a mezuzah’
-talk about what they find interesting or puzzling, e.g. talk about how interesting it was to hear that Jewish people put a prayer in a small box and fix it to their doorposts
-talk about some things that are similar for different religious people, e.g. say that Muslims, Christians and Jews all says prayers to God
-talk about some things in stories that make people ask questions, e.g. say, ‘It was mysterious when God spoke to Moses’
-describe things that are similar and different for religious people, e.g. record or say how Jews recite the Shema, but that they may say it in different languages
-ask important questions about life and compare their ideas with those of other people, e.g. ask why Jews think the Shemais such an important prayer and give their own ideas about important prayers and wishes
-use the right religious words to describe and compare what practices and experiences may be involved in belonging to different religious groups, e.g., say how different Jewish communities might have different ways of remembering God’s laws – through recitation of the Shema, through wearing of the tallit and tefillin, though doing good deeds and so on
-ask questions about the meaning and purpose of life, and suggest a range of answers which might be given by them as well as members of different religious groups or individuals, e.g. asking questions about the importance of the Shema in Jewish life and suggesting answers that might be given by a Jewish visitor to the classroom, or with reference to answers given in authoritative texts or websites.
Cohn-Sherbok, D. (2003) Judaism: History, Belief and Practice, London: Routledge.
Hoffman, C. M. (2010) Judaism: An Introduction, London: Hodder Education.
Written by Imran Mogra
By Barbara Wintersgill
with Denise Cush & Dave Francis
This book is a sequel to ‘Big Ideas for Religious Education’. As the name suggests, it demonstrates how Big Ideas might be put into practice in providing a rationale and learning objectives for the selection and organisation of subject knowledge and for assessment. It is intended for anyone who designs syllabuses, schemes of learning and units of work in RE. The book takes account of the recommendations of the Commission for Religious Education and also of the feedback received after the publication of Big Ideas for Religious Education.