Bournemouth locally agreed syllabus for RE...
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Transcript of Bournemouth locally agreed syllabus for RE...
EnquiRE Within
The Bournemouth and PooleAgreed Syllabus
forReligious Education
2011
Copyright © Boroughs of Bournemouth and Poole.First published 2011 by the Boroughs of Bournemouth and Poole.All rights reserved. No part of this publication may be reproduced, stored in a received system or transmitted in any form, or by any means, electronic, mechanical, photocopying or otherwise, without prior permission of the Boroughs of Bournemouth and Poole.
We gratefully acknowledge David Rees for sharing one of his awesome photos for the cover. Taken at Mudeford Quay, Dorset. © Photograph copyright of David Rees, 2011, and not to be reproduced without written permission from the photographer.
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The Bournemouth and PooleAgreed Syllabus
forReligious Education
2011
Contents Guide1. Context and Aims
Context Aims of Religious Education Legal Position Right of Withdrawal
2. Structure and Focus
Component parts of Religious Education Startingpointsforplanning
3. Breadth of Study
•Whichreligionsandphilosophiesaretaughtwhen? •6AreasofEnquiry(conceptualstrands) AT1, AT2 (p) and AT2 (imp) •SkillsinRE •AttitudesinRE •Theplanningprocess
4. Programmes of Study (knowledge base/content)
5. Foundation Stage
6. Primary (Key Stages 1 and 2)
7. Key Stage 3
8. 14-19
9. Assessment Level Descriptors
10. Appendices
i) The Baha’i faith
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1. Context and Aims
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The Context
TheBournemouthandPooleAgreedSyllabus,“ReachingOut,ReachingWithin”,hasbeen the statutory basis of RE in the two boroughs since 2005. In developing this new syllabus, a number of key considerations have been taken into account:
• TherequirementsoftheDCSF‘GuidanceonReligiousEducationinEnglishSchools’,2010
• ThefindingsoftheOfstedreport,‘TransformingReligiousEducation’,2010
• The changing demographic of the local communities
• The range of curriculum models used in schools
• Theneedforflexibilityinapproach,balancedwithsufficientstructureandprescription
• The continuing emphasis on learning ‘about’ (Attainment Target 1) as well as learning ‘from’ (Attainment Target 2) religion and human experience
• The ongoing challenge to appropriately assess students’ learning and progress and to use this to inform planning
• The desire to fully support teachers in the process of translating the agreed syllabusintoengagingSchemesofLearning.
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The Aims of Religious Education in Bournemouth and Poole
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Plan and deliver high quality RE that engages pupils in relevant questioning and exploration of their own and others’ beliefs, ethics, philosophies and religions. This enquiry will enable and encourage the progression of pupils’ thinking skills as well as their spiritual and moral development, and thus promote respect for themselves and others.
To achieve this, RE in Bournemouth and Poole aims to:
• Provoke challenging questions about the ultimate meaning and purposes of life, beliefsaboutGod,theselfandthenatureofreality,issuesofrightandwrongandwhat it means to be human;
• Develop pupils’ knowledge and understanding of Christianity, other principal religions, other religious traditions and secular world views such as Humanism or Atheism. It aims to develop pupils’ awareness and understanding of beliefs, teachings, practices and forms of expression and helps them understand how these can contribute to people’s identity, sense of belonging, values and commitments;
• Encourage pupils to develop their own sense of identity and belonging, to enablethemtoflourishindividuallywithintheircommunities,toactwithpersonalresponsibility and as citizens in a pluralistic society and global community;
• Enable pupils to learn from different religions, beliefs, values and traditions whilst exploring their own beliefs, those of the family from which they come and questions of meaning;
• To promote opportunities to share, explore and value religious and non-religious beliefandinthiswayseekstomakeamajorcontributiontopupils’spiritualandphilosophical development;
• Offeropportunitiesforpersonalreflectionandspiritualdevelopment,encouragingpupilstodeveloptheabilitytobestill,tothinkdeeply,toreflectandtoappreciatetimes of stillness and silence;
• Challengepupilstoreflecton,consider,analyse,interpretandevaluateissuesoftruth, values, belief, faith and ethics, as informed by religious and secular world views, and to effectively communicate their responses;
• Take an important role in preparing pupils for adult life, employment and lifelong learning. It enables them to develop respect, sensitivity and empathy for others, in particular those whose faiths and beliefs are different from their own. It promotes discernmentandenablespupiltochallengeprejudice,discriminationandracism.
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The Legal Position
Governingbodiesandheadteachersmust:
• Ensure that RE is provided as part of the school’s basic curriculum, following the locally agreed syllabus, unless they are schools with a religious character which are free to determine their own syllabus;
• provideanannualreporttoparents/orcarersinformingthemoftheirchildren’sprogress and achievements in RE.
Religious Education must be taught in accordance with the Bournemouth and Poole agreed syllabus in all:
• Community schools, and
• FoundationandVoluntaryControlledschools(SSFA1998paras2(1)and2(2)Schedule19)
ForVoluntaryAidedschoolswithareligiouscharacter,theREofferedistobedeterminedbythegovernorsinaccordancewiththetrustdeed,(SSFA1998Schedule19.4).
ItishopedthatDiocesanVAschoolswillcontinuetousetheagreedsyllabusasthebasis for their RE curriculum.
All academies are required, through their funding agreements, to teach RE.
• For academies without a religious character, this will be the locally agreed syllabus
• Fordenominationalacademieswithareligiouscharacter(ChurchofEnglandorRoman Catholic - but also Muslim and most Jewish academies), this will be in line with the denominational syllabus.
• Fornon-denominational(suchasChristian)faithacademies,thiscanbeeitherof the above, depending on the wishes of the sponsor and what is agreed by Ministers.
DCSF Guidance on Religious Education in English Schools, 2010.
Religious Education should be provided for all registered pupils except for those withdrawnattherequestoftheirparents(s71SSFA1998).ThiswillincludeschoolchildreninReceptionclassesaswellasPost-16students(butnotthoseatSixthFormcolleges).Specialschoolsshouldcomplyasfarasispracticable.
The Education Act (2002), Section 80 (1) (a); (2) (a) (b).
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The Right of Withdrawal from Religious Education
Parents/carershavethelegalrighttowithdrawtheirchildrenfromReligiousEducation.
Schools,therefore,areadvisedtoinformparents/carersofthisrightandneedtoensuretheyareawareofthenatureandcontentoftheREsyllabus,itslearningobjectivesandaims.
The use of the right to withdraw should be at the instigation of the parents (or pupils themselves if they are aged 18 or over), and it should be made clear if this is from the wholeofthesubjectorspecificpartsofit.
The right of withdrawal does not extend to other areas of the curriculum where it is possible for aspects of religion to be discussed e.g. in history or citizenship.
When pupils are withdrawn from RE, the school has a duty to supervise them, though not to provide additional teaching or to incur extra cost.
Pupils will usually remain on school premises.
(Section 71, Schools Standards and Framework Act, 1998)
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2. Structure and Focus
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Structure and Focus of EnquiRE Within
The syllabus sets out what pupils are entitled to study and explore in RE from the ages of 3-19.
Itisbuiltontheassumptionthat,ateachKeyStage,pupilswillreceivetheentitlementto5% of their curriculum experience being focused on RE learning.
The Ofsted report, ‘Transforming RE’, points to the need for a more investigative, enquiry-based approach to RE teaching and learning. This requires the emphasis of RE tobeondevelopingpupils’criticalthinkingandskillsofenquiryandreflection.
Planning pupils’ learning in RE is a complex process. It involves selecting relevant componentpartstostructureandframeaninvestigation/enquiryonathemeandafocusquestion.ThestructuresetouthereidentifiesthecomponentpartsofRElearning:theyareseparatedoutintosomewhatartificialsectionstofacilitateunderpinningunderstanding of the elements, so they can be brought together cohesively when planning a programme of RE learning, in a way that enables investigation rather than didactic teaching.
The Component Parts
1.TheBreadthofStudy:whichreligionsandbeliefsaretaughtwhen?
2.TheSixAreasofEnquiry(conceptualstrands)aregroupedin2setsof3underAttainment Target 1 (Learning ‘about’) and Attainment Target 2 (p) (personal) and (imp) (impersonal) (learning ‘from’ religion and human experience).
3.SkillsinReligiousEducation.
4. Attitudes in Religious Education.
5.ProgrammesofStudy:Theknowledgebase(content)whichconstitutesthematerialusedwhenconductinganinvestigation/enquiry.Itisnotenoughtolearnthisasanendinitself,butrathertheaimistodevelopcriticalthinkingandreflectionintheprocess of learning ‘about’ and ‘from’ aspects of religions and philosophies.
6. The Assessment Level Descriptors.
1. Breadth of study: which religions and beliefs are
taughtwhen?
6. The assessment
level descriptors
4. Attitudes in RE
3.Skillsin RE
5. Programmes of study the
knowledge base (content)
2. The 6 Areas of Enquiry. AT1 and AT2p + imp
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The starting point for planning a Scheme of Learning
There are a number of ways to approach RE planning
a)Fromacontentperspective.StartbyconsideringtheexistingcurriculumthatREisapartofandwhichsubjectsitlinksto.WouldlearningbeenhancedifaspectsofREweresynchronisedwith/plannedthematicallywithothersubjectarease.g.Humanities,PerformingArts,English,PSHEEducation?
• DoyouuseaCreativeCurriculummodel?
• WhichaspectsofRElearningbestfitthethemes?
b)Fromaspecificreligion/philosophyorthemefromthesyllabusprogrammeofstudy(REmayalwaysbedeliveredasastand-alonesubjectortheremaybeacombinationof discrete and thematic delivery, with mindfulness to the 5% curriculum time expectation).
c)Fromaskillsandattitudesperspective.Startbyconsideringwhichskillsandattitudesarethefocusoflearning?Thenselectthe‘content’/aspectsoftheprogrammesofstudy which best serve the development of these skills and attitudes.
d) From a ‘Key Question to investigate’ (i.e. an enquiry-focused) perspective.
All the elements of all 6 component parts must be built into the overall school Scheme of Learning for RE.
Teachers can select which aspects of each component they build into their year group’s ortheirclass’SchemeofLearningaslongasitprovideschildrenwiththeirentitlement:
• Toexplorearangeofreligionsandphilosophies
• Todeveloptheskillsandattitudesidentifiedinthesyllabus
• Tobuildabodyofknowledgerelatingtothereligionsandphilosophiestheystudy
• Todevelopcriticalthinkingandreflectionskills(skillsofenquiry)
• ToexplorehowtheirRElearningimpactsontheirownthinking,beliefsandspiritualdevelopment.
Consequently, all 6 component parts are essential.
The planning process grid (based on RE Today) will support teachers in this work.
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3. Breadth of Study
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The Breadth of Study
Whichreligionsandphilosophiesaretobetaughtwhen?
In order to provide a broad and balanced Religious Education curriculum, to ensurestatutoryrequirementsaremet,andtoofferflexibilitytoschoolstodesignan RE curriculum best suited to the needs of their pupils and considering the local demographic:
• ChristianitymustbestudiedineachKeyStage
• Theotherprincipalreligions,otherreligioustraditionsrepresentedintheUnitedKingdomandatleastonesecularand/orspiritualphilosophyshouldbestudiedinthecourseofKeyStages1-3.Ongoingliaisonacrossschoolclustersisvitaltoplan progression and continuity, to avoid duplication of context and to ensure pupils receive their entitlement.
Recommended pattern
Key Stage
Year Groups
Ages RELIGIONS AND PHILOSOPHIES
1 1-2 5-7 Plusatleast3of:Hinduism,Islam,Judaism,Sikhismandpossiblyasecularand/orspiritualphilosophy,e.g.Humanism,and/ormaterialfromotherreligioustraditions represented locally. This could include the Baha’i faith or Pagan traditions as appropriate to the school’scurriculumand/orcontext.
2 3-6 7-11
3 7-9 11-14 Plus Buddhism and at least one other religion from Hinduism,Islam,JudaismandSikhism,as well as a secularand/orspiritualphilosophy,e.g.Humanism,in the process of considering responses to all 5 of the‘Questions’intheKS3syllabus.
4 10-13 14-19 Plusatleastoneotherreligionandonesecularand/or spiritual philosophy, e.g. Humanism.
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x4bytheendofKS2
x6bytheendofKS3
x6bytheendofKS5
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The Six Areas of Enquiry (conceptual strands) (AT1 and AT2)
Introduction ThesixareasofenquiryreflectnationalguidanceinRE.ThecontentoftheProgrammesofStudyisarrangedunderthesesixareas,beingmindfulthatthesenaturallyinterweavein the human experience. It is essential that both attainment targets feature in planning anddeliveringengaging,imaginativeandbalancedRE.Thereshouldbea50/50weighting overall.
Attainment Target 1 is concerned with learning about human experience as well as the study of key beliefs, concepts, practices and forms of expression found in religions. GoodREeffectivelybalanceslearningaboutandlearningfromreligion,beliefsandhuman experiences.
Attainment Target 1
Learning about Religions and Human Experience
Strand A - Beliefs, Teachings and Sources Thisareaofenquiryrelatestospecificreligiousandsecularbeliefsrelatingtotheultimateorthedivine.AspectsforinvestigationmayincludeconceptsofGod,gods,enlightenment, truth, soul and life after death. How do people understand and develop thesebeliefswithintheirtraditionsandphilosophies?Whatarethesourcesoftheirbeliefs?Whataremybeliefsandwheredotheycomefrom?
Strand B - Practices and Ways of Life Thisareaofenquiryrelatestospecificreligiousandspiritualpracticesandwaysoflife. Aspects for investigation may include worship, prayer, meditation, celebration and pilgrimage, as well as religious artefacts, rites of passage, festivals and celebrations, behaviourandlifestyles.Howdopeopleputtheirbeliefsintopractice?HowdoIputmybeliefsintopractice?
Strand C - Forms of Expressing Meaning This area of enquiry relates to the many different ways in which prophets, artists, poets, writers, architects, theologians, composers, performers and story-tellers have attempted to express their faith. Aspects for investigation may include music, religious music, pictures, symbols, metaphors, poetry, parables, stories, myths, sculpture, carving, dance, drama, buildings, creeds, prayers, rituals, calligraphy, attitudes, behaviour and lifestyles.Howdopeoplecommunicatetheirfaith/beliefs/philosophiestoothers?HowdoIexpressmybeliefs?
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Attainment Target 2 (personal (p) and impersonal (imp))
Learning from Religion and Human Experience
Attainment Target 2, learning ‘from’ religion and human experience can be focused on two aspects. AT 2 (p) requires the pupil to explore his own world and identify feelings andexperiencesrelatingtospecificconceptsrelevanttotheworldofreligion,e.g.belonging. This acts as a reference point from which to build a bridge into the world of thereligion/philosophybeingstudied.AT2(imp)requiresthepupiltocriticallyreflectonthe AT 1 knowledge he has gained, relate it back to his own experience and make an informedresponseorevaluation.(WeacknowledgetheworkofMichaelGrimmettonpersonalandimpersonalreflection.)
Strand D - Identity, Diversity and Belonging This area of enquiry relates to religious and non-religious aspects of identity, personality and experience, and investigates how religion, beliefs and spirituality shape some people’s personal, family and community identity. It can also explore the range of impacts such identity may have, both for individuals, and local and global communities.
Strand E - Meaning, Purpose and Truth This area of enquiry relates to the range of human experiences, both wonderful and happy, or sad and painful. It explores how religions and philosophies impact on people’s interpretation of their life experiences, the meaning they gain from them and sense of purpose they draw for their lives. It considers how lifestyle choices and decisions are influencedbythelensthroughwhichlifeisseen,bethisreligiousorotherwise.
Strand F - Values and Commitments This area of enquiry relates to moral issues in today’s world. Aspects for investigation mayincludereligiousandnon-religiousinfluencesonvalues,commitments,laws,attitudes, behaviour, moral guidelines, and the study of the sources of moral authority which might guide decision making. How do religions hope to guide believers into makingmoralchoices?Whatguidesandinfluencesmeinmakingmoralchoices?
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Skills in Religious Education (apply across AT1 and AT2 as appropriate)
Learning in RE is dependent on the development of a range of skills and attitudes which enable pupils to understand the concepts within the 6 Areas of Enquiry. Careful attention should be given to the progression and development of these skills and attitudes across the age phases. This necessitates liaison between schools and a focus on continuity and successfultransition.Skillsandattitudesarearrangedbelowalignedtothoseneededineach of the 4 steps of the 4-step planning model.
The 4-Step Planning Model
Step1 Engagement
Step2 Investigation
Step3 Evaluation
Step4 Expression
Skills Interpretation Empathy
Skills Investigation Application
Skills Discernment Analysis Evaluation
Skills Expression Reflection Synthesis
Attitudes Curiosity Appreciation Wonder
Attitudes Critical awareness
Attitudes Open-mindedness
Attitudes Self-awareness
Step 1 Skills of Engagement
Interpretation Empathy
Step 2 Skills of Investigation
Investigation Application
Step 3 Skills of Evaluation
Discernment Analysis
Evaluation
Step 4 Skills of Expression
Expression Reflection Synthesis
Interpretation in RE includes: the ability to draw meaning from stories, artefacts, works of art, poetry and symbolism; the ability to suggest meanings of religious texts.Empathy in RE includes: the ability to ponder on the thoughts, feelings, experiences, attitudes, beliefs and values of others; developing the power of imagination to identify feelings such as love, wonder, forgiveness and sorrow; the ability to see the world through the eyes of others, and see issues from their point of view.Empathy requires a high level of emotional literacy which is supported by work on the social and emotional aspects of learning.
Investigation in RE includes: asking relevant questions; knowing how to use different types of sources as a way of gathering information; knowing what may constitute evidence for understanding religions.Application in RE this includes: making the association between religions and individual, community, national and international life;identifying key religious values and their interplay with secular ones.
Discernment in RE includes:explainingthesignificanceof aspects of religious belief and practice; developing insight into people, motives, actions and consequences; seeing clearly how individuals might learn from the religions they study for themselves.Analysis in RE includes: drawing out essential ideas and being able to sort out their component parts; distinguishing between opinion, belief and fact;distinguishing between the features of different religions.Evaluation in RE includes: the ability to debate issues ofreligioussignificancewithreference to evidence and argument; weighing up the respective claims of self-interest and consideration for others.
Expression in RE includes: the ability to explain concepts, rituals and practices; the ability to identify and articulate matters of deep conviction and concern by a variety of means - not only through words; the ability to respond to religious issues through a variety of media. Reflection in RE includes: theabilitytoreflectonfeelings, relationships, experience, ultimate questions, beliefs and practices; the ability to use stillness (mental and physical) to think with clarity and care aboutsignificaantevents,thoughts and emotions. Synthesis in RE includes: linkingsignificantfeaturesof religion together in a coherent pattern; connecting different aspects of life into a meaningful whole.
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Attitudes in Religious Education (apply across AT1 and AT2 as appropriate)
Attitudes such as respect for others and respect for the truth, care for all people and determination to achieve should be promoted through all areas of school life. There are some attitudes that are fundamental to religious education. These attitudes enable learners to enter fully into the study of religions, and are, in turn, fostered and deepened by the study of RE.
Step 1 Attitudes of Engagement
CuriosityAppreciation
WonderRespect for all
Step 2 Attitudes of
Investigation Critical awareness
Step 1 Attitudes of Evaluation Open-mindedness and
questioning
Step 1 Attitudes of Expression
Self-awareness
Curiosity, appreciation and wonder in RE includes pupils: developing their imagination and curiosity;recognising that knowledge is bounded by mystery; appreciating the sense of wonder at the world in which they live;developing their capacity to respond to questions of meaning and purpose. Respect for all in RE includes pupils: developing skills of listening and a willingness to learn from others, even when others’ views are different from their own;being ready to value difference and diversity for the common good;appreciating that some beliefs are not inclusive and considering the issues that this raises for individuals and society; being prepared to recognise and acknowledge their own bias; being sensitive to the feelings and ideas of others.
Critical awareness in RE includes pupils: having a willingness to examine ideas, questions and disputes about religious and spiritual questions; distinguishing between opinions, viewpoints and beliefs; being prepared to re-consider existing views; developing the ability to argue respectfully, reasonably and evidentially about religious and spiritual questions; being prepared to acknowledge bias and prejudiceinoneself.
Open-mindedness and questioning in RE includes pupils: being willing to learn and gain new understanding;engaging in argument or disagreeing reasonably and respectfully about religious, moral and spiritual questions; being willing to go beyond surface impressions;distinguishing between opinions, viewpoints and beliefs in connection with issues of conviction and faith.
Self-awareness in RE includes pupils: feelingconfidentabouttheirown beliefs and identity and sharing them without fear of embarrassment or ridicule;developing a realistic and positive sense of their own religious, moral and spiritual ideas; recognising their own uniqueness as human beingsandaffirmingtheirself-worth;becoming increasingly sensitive to the impact of their ideas and behaviour on other people.
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The Planning Process
It is not easy to translate an agreed syllabus into a sequential, progressive series of lesson plans, that is, a scheme of learning.
Over the course of their school careers, pupils are entitled to explore all the aspects of the programmes of study relevant to the religions and philosophies they explore. The minimum number of religions and philosophies covered by the end of a pupil’s time at school, according to this syllabus, is 6:
• Christianity
• Buddhism
• 3religionsfrom:Hinduism,Islam,Judaism,Sikhism
• 1secularand/orspiritualphilosophy,e.g.Humanism
It is, of course, preferable for pupils to have explored all 6 of the principal religions plus a secularand/orspiritualphilosophyduringtheirschoolcareers.
Schoolsmaketheirownprofessionaljudgementsastowhichreligions/philosophiestheyselect other than Christianity and Buddhism, taking into account their local community, the school curriculum and most importantly their pupils’ learning needs.
Theyalsoneedtohavea50/50balanceofAT1andAT2intheirexploration.
This syllabus recommends a 6-part process for overall planning which includes the 4-stepmodelforsequencingtheenquiry/learning.Thisincorporatesbothattainmenttargets in a logical process. There are, of course, other routes to achieving the same learning intentions and it is the teachers’ prerogative to use their professional creativity as to the best learning pathways for their pupils.
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The 6-part planning process (based on RE Today)
Part 1 SelecttheTheme This theme...Part 2 Key Questions for RE
(see AT2 (imp) for questions)
Raises these important questions...
Part 3 SixareasofenquirySelect1/2strandsfromAT1(A,BorC)and1/2strands from AT2 (D,E or F)
Sowe’veselectedtheseconceptsandcontentinordertoaddressthe question... (Content may be taken from more than one religious tradition.)
Part 4 Teaching and learning activities. (A good balance in planning between AT1 and AT2 is needed)
The4-StepModel
Part 5 Skillsandattitudesfrom the syllabus list and more generic, i.e. ICT
We want pupils to develop these skills and attitudes...
Part 6 Levelled learning outcomes taken from the ‘I can’ statements
Specificallywewantthemtobeableto...
Step 1Engagement
Step 2Investigation
Step 3Evaluation
Step 4Expression
SkillsInterpretationEmpathy
SkillsInvestigationApplication
SkillsDiscernmentAnalysisEvaluation
SkillsExpressionReflectionSynthesis
AttitudesCuriosityAppreciationWonder
AttitudesCritical awareness
AttitudesOpen-mindedness
AttitudesSelf-awareness
Step1ENGAGEMENTAT2(p)(personal)(“learningfrom”myownexperience)What is my own experience in my own world that might helpmerelatetotheworldofreligion?What is my current view towards these questions i.e. my startingpoint?
Step2INVESTIGATIONAT1(“learningabout”)Find out the information I need to enable me to answer the key questions of this enquiry
Step3EVALUATIONAT2(imp)(impersonal)(“learningfrom”religion)Criticallyreflectonthekeyquestionsandpossibleanswers.Substantiatewithevidencefromtheknowledge gained in step 2.
Step4EXPRESSIONAT2(p)(personal)(“learningfrom”religion)Does what I’ve learnt in this enquiry change, strengthen or makeadifferencetomyoriginalstartingpointinstep1?Whatquestionsdoesthisraiseforme?Whatwould1likemynextenquiry/investigationtobeabout?
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An example (acknowledge Dorset agreed syllabus)
Theme This theme . . . ‘The Tree’ by Gustav Klint. Year 4 Key Questions for RE Raises these important questions . . .
Why is the tree an important symbol in Christianity? How have Christian artists used the tree as a symbol?
Sixareasofenquiry(conceptual strands) (A to F at least two )
So we’ve selected this concept and content in order to address the question . . From Strand C (Forms of Expression) Christian symbolism in the Haitian Hunger ClothFrom Stand E (Meaning purpose and truth) Are Jesus’ teachings about justice relevant today?
Teaching and learning activities
And we have devised these engaging teaching and learning activities to enable pupils to explore the question and achieve the outcomes . . . (Use the 4-step model to plan a sequence of teaching/learning.)
SkillsandAttitudesFrom the syllabus list and more generic, i.e. ICT
We want pupils to develop these skills and attitudes . . .
Levelled learning outcomes taken from‘I can’ statements
Specifically we want them to be able to . . . Level 3 strand c use religious words to describe some of the different ways in which people show their beliefsLevel 3 Strand e ask important questions about life and compare my ideas with those of other people
Engagement Investigation Evaluation Expression OthersThe ability to draw meaning from works of art and symbolism. Developing capacity to respond to questions of meaning.
Identifying key religious values.Being able to reconsider existing views.
Seeing how individuals might learn from religions.Willing to go beyond surface impressions.
The ability to identify and articulate matters of deep conviction.Sharing beliefs and ideas.
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4. Programmes of Study (knowledge base/content)
Introduction
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Programmes of Study(knowledge base/content)
This section of the syllabus is divided into four age phases:
1.TheFoundationStage(Ages3-5)
2.ThePrimaryStage(KeyStages1and2)
• KeyStage1(Ages5-7,Years1and2)
• KeyStage2(Ages9-11,Years3-6)
3.KeyStage3(Ages12-14,Years7-9)
4. 14 -19 entitlement.
Theprogrammesofstudyconstitutethespecificcontent/aspectsofeachreligionorphilosophy to be taught.
Thisknowledgebasecouldbethestartingpointforplanning,e.g.aSchemeofLearningcouldbedesignedfocussingonHajj.Thisschemewouldneedtoengagepupilsinaninvestigation/enquiry,includethedevelopmentofspecificskillsandattitudes,andidentify the learning intentions for which they are aiming; from the level descriptors, and beclearaboutwhichconcepts/strandsofenquiry(A-F)arethefocus.ItwouldnotbeenoughtosimplylearnthefactsaboutHajj.The6-partplanningprocessadvisesonestrand from A-C and one from D-F is included in each sequence of lessons. These would coverall6AreasofEnquiry(concepts)acrossthewholeschool’sSchemeofLearning.
TheProgrammesofStudyarelaidoutin6columns,3forAT1and3forAT2.AT2is further divided into AT2 (p) and AT2 (imp). Teachers are advised to look at the questions in AT2 (imp) to identify key questions for the focus of an enquiry/investigation.
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5. Programme of Study Foundation Stage
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Programmes of Study - Foundation Stage
Religious Education is statutory for all pupils registered on the school roll. The statutory requirementforReligiousEducationdoesnotextendtonurseryclasses(FS1)inmaintainedschoolsbutisalegalrequirementforFoundationStage2.ItformsavaluablepartoftheeducationalexperienceofchildrenthroughoutKeyStage1,underpinninglaterReligiousEducationlearning.ItisrecommendedinthissyllabusthatFS1deliversaspectsofREtolayfoundationsforFS2learning.
The contribution of Religious Education to the Early Learning Goals
TheEarlyLearningGoalssetoutwhatmostchildrenareexpectedtoachievebytheendoftheFoundationStage.Thesixareasoflearningidentifiedinthesegoalsare:
• Personal,socialandemotionaldevelopment(PSED)
• Communication,languageandliteracy(CLL)
• Mathematicaldevelopment(MD)
• Knowledgeandunderstandingoftheworld(KUW)
• Physicaldevelopment(PD)
• Creativedevelopment(CD)
Religious Education can make an active contribution to all these areas but has a particularly important contribution to make to:
• Personal,socialandemotionaldevelopment(PSED)
• Knowledgeandunderstandingoftheworld(KUW)
EnquiREWithinencouragesEYFSpractitionerstofocustheirREon:
• Personal,SocialandEmotionalDevelopment(PSED)EarlyLearningGoals6,13and14:“Understandthatpeoplehavedifferentneeds,views,culturesandbeliefs,thatneedtobetreatedwithrespect”(13).
• KnowledgeandUnderstandingoftheWorld(KUW),EarlyLearningGoal11:“Begintoknowabouttheirownculturesandbeliefsandthoseofotherpeople”.
ThismeansthatmuchofEYFSREwillbeimplicitandfocusedonthechildren’sownexperience. This may or may not include experience of a religious or secular belief systemand/orofbelongingtoafaithcommunity.
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However, as all children will have a culture unique to them, bringing this into their conscious awareness and nurturing respect for it underpins RE learning with very young children.
‘Culture’ refers to the socially accepted and transmitted values and behaviour patterns, arts,beliefs,waysoflifeofspecificgroups,e.g.afamilyoranation.Cultureisnotjustaboutreligion,ethnicityornationality,andwithEYFSchildren,practitionersareencouragedtostartwherechildrenare:first,exploretheculturetheyexperienceintheirhomes and families, then in their school environment, then maybe in the much bigger and potentially ‘foreign’ world of a religious community. This is best explored through the eyes and experience of children in that religion.
HenceRElearningisbuiltfrom:AT2(p)►AT1andbacktoAT2(p)andAT2(imp).
(Seethe6-partplanningmodel)
Learning about ‘views, culture and beliefs’ could include exploring:
DuringtheFoundationStage,childrenbegintoexploretheexplicitworldofreligionintermsofspecialpeople,books,times,placesandobjectsandbyvisitingplacesof worship. They listen to and talk about stories. They may be introduced to religious words and use their senses in exploring religions and beliefs, practices and forms of expression.Theyreflectontheirownfeelingsandexperiences.Theyuseroleplay,imagination and curiosity to develop their appreciation and wonder of the world in which they live.
RELIGION
SCHOOL
CHILD
Views,cultureandbeliefs(Child’s,School’s,Religion’s)
Stories Songs Music Food
Customs
Languages Clothes Celebration
Art
EnquiRE Within
29
RE aims to promote the spiritual development of children through this exploration and reflection.Muchofthiswillfocusonagrowingawarenessofthemselves,theirlivesand what is special and valuable to them and others, the culture and beliefs (religious or secular) of the people closest to them and their own, as well as on the nurturing of respect for themselves and others.
The Foundation Years are vital in helping children to experience for themselves some of the human experiences that underpin religion, e.g. belonging, love and compassion, thus giving them personal experience with which to walk the bridges between their own worlds and the worlds of religion.
A problem-solving, questioning and philosophical approach to learning is nurtured at this stage which enables enquiry-based RE later.
Learning experiences and opportunities in the Early Years Foundation Stage
Children should be provided with opportunities in RE to:
• Listentoandtalkaboutappropriatestories
• Directlyexperiencereligion-engagewithartefacts,visitplacesofworship(with a focus on feelings and symbols), listen and respond to visitors from faith communities;
• Gettoknowandusereligiouswordsaccurately,e.g.God,Bible,synagogue,church, prayer
• Useallfivesenses-smell(incense),taste(specialfoods),sightandtouch(religiousartefacts),hearing(chants/hymns/prayers/bells)
• Makeanddo-makefestivefood,roleplay,dressup,dance
• Havetimesofquietandstillness
• Sharetheirownbeliefs,ideasandvalues
• Talkabouttheirfeelingsandexperiences
• Usetheirimaginationandcuriositytodeveloptheirappreciationandwonderoftheworld in which they live
• BegintouseICTtoexplorereligiousbeliefsandbeliefsaspractisedinthelocaland wider community
• Directlyexperiencesomeoftheconceptsthatunderpinreligione.g.belonging,andbe encouraged to express their responses for these experiences. These can be built into the organisation, systems and ethos of the Early Years setting as well as being taught explicitly
• Developtheirsocialskillsandemotionalliteracy
EnquiRE Within
30
An example for EYFS The 6-part planning process
Part 1 Theme GamesweplaytogetherPart 2 Key Questions for RE
Howdoesitfeeltoplaygamestogether?DoIgetafeelingofbelongingandfriendship?WhatgamesdoJewishchildrenplay?
Part3Sixareasofenquiry/conceptualstrands AT1 AT2
AT1StandB:PracticesandwaysoflifeThe Dreidel game at Chanukah.AT2StrandD:identity,diversityandbelonging.My favourite family games.
Part 4 Teaching and learning activities: the 4-step model
Part5Skillsandattitudes
Seeskillsandattitudesgridinpreviouschapter
Part 6 Learning Outcomes
Early learning goals
Step1EngagementAT2 (p)(Learning from within my own experiences)Playfavouritefamily/classtablegames together and be aware of how this feels.
Step2InvestigationAT1(learningaboutreligion/humanexperience)Watch Jewish children playing the Dreidel game. Howmighttheyfeel?Make Dredidels and play the game in classroom.
Step4ExpressionAT2 (p)Which of the games we have played togetherdidyoulikethemost?Why?
Step3EvaluationAT2 (imp)How did you feel when you played Dreidel?Whatdoyouthinkofthegame/theDreidel,etc.?
PSED2,6,8
CLLI
KUWII
CDI
EnquiRE Within
31
6. Programme of Study Primary Stage
EnquiRE Within
EnquiRE Within
32
Programmes of Study for the Primary Phase
DuringKeyStages1and2(theprimaryphase),pupilsstudyChristianityineachyeargroup,plusatleast3otherreligionsfromHinduism,Islam,JudaismandSikhism.Theycouldalsostudyasecularand/orspiritualphilosophy,e.g.Humanism. SobytheendofKS2theywillhaveconsideredatleast4beliefpositions.
InKeyStage1pupils:
• LearnaboutdifferentbeliefsaboutGodandtheworldaroundthem
• Encounterandrespondtoarangeofstories,artefactsandmaterials(religiousandotherwise)
• Learntorecognisethatbeliefsareexpressedinavarietyofways,andbegintousespecialist vocabulary
• Begintounderstandtheimportanceandvalueofreligionforbelievers,especiallyother children, ask relevant questions and develop a sense of wonder about the world. They talk about what is important to themselves and others, valuing themselves,reflectingontheirownfeelingsandexperiencesanddevelopingasense of belonging
• Gainasholisticapictureaspossibleofthereligions/philosophiestheyarestudying
InKeyStage2pupils:
• Makeconnectionsbetweendifferingaspectsoftheteachings,practicesandwaysof life central to religion; learn about sacred texts and other sources and consider their meanings and interpretation
• Begintorecognisediversityinreligion,learningaboutsimilaritiesanddifferencesboth within and between religions and the importance of dialogue between religions
• Recognisethechallengesinvolvedindistinguishingbetweenrightandwrong,andconsider their own values
• Communicatetheirideasclearly,recognisingotherpeople’sviewpoints
• Evaluatetheirownbeliefsandvaluesandthoseofothers
RELearningatKeyStages1and2willbebasedonthe4-stepenquiry/investigationfocused model, and planning will be best done according to the 6-part process outlined here.
The programmes of study are laid out in 6 columns, 3 for AT1 and 3 for AT2 (i.e. 6 conceptual strands). AT2 is further divided into AT2 (p) and AT2 (imp).
Teachers are advised to look at the questions in the AT2 (imp) section as these often make excellent key questions for the focus of an enquiry/investigation.
33
Prim
ary
Phas
e - C
hris
tiani
ty -
Key
Sta
ge 1
W
hen
plan
ning
, sel
ect f
rom
the
cont
ent b
elow
, ens
urin
g a
bala
nce
betw
een
AT1
and
2 an
d be
ing
min
dful
to u
se a
n en
quiry
-bas
ed m
odel
. The
questionsunderAT2(imp)mayprovidetheKeyQuestion/swhichformthestartingpointfortheenquiry(see6-partplanningprocess).
The
AT2
ques
tions
giv
en a
re n
ot e
xclu
sive
and
do
NO
T ex
empl
ify A
LL th
e po
ssib
le w
ays
of a
ppro
achi
ng th
e ap
plic
atio
n of
the
AT1
know
ledg
e-ba
se;
rath
er th
ey s
eek
to s
how
the
natu
re o
f the
AT2
(p) a
nd A
T2 (i
mp)
que
stio
ns th
at c
ould
san
dwic
h th
e AT
1 co
nten
t in
the
enqu
iry-fo
cuse
d m
odel
.
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(AT2
)
Bel
ief:
OneGod,creatoroftheworld
Source:Genesis1-2:4The
CreationStory.
Teac
hing
: Sundayisadayofrestand
wor
ship
.
Peo
ple
are
to b
e ca
reta
kers
of
God’screation.
The
chur
ch is
a s
peci
al
plac
e.Sundayworship(prayer,
Bib
le re
adin
g, s
ingi
ng,
reflection)
Lead
ers
of w
orsh
ip, e
.g.
vicar/priest/Minister
Respectnature/animals/
envi
ronm
ent a
nd o
ther
pe
ople
Wor
ship
, pra
yer
Sunday:dayof
rest
and
wor
ship
Har
vest
fest
ival
The
Lord
’s
Pra
yer
AT2
(p)
Can
I ap
prec
iate
the
amaz
ing
diversityinnature?W
heredoIfeel
likeIbelong?
Whereismyspecialplace?How
doI
feelwhenIamthere?
AT2
(imp)
Why
is w
orsh
ippi
ng in
a c
hurc
h sp
ecia
l to
Chr
istia
ns?
How
did
I fe
el w
hen
I vis
ited
the
chur
ch?
AT2
(p)
Wha
t am
I th
ankf
ul fo
r, es
peci
ally
innature?W
hy?How
wouldIfeel
ifthiswasnotthere?
Why
is m
y sp
ecia
l pla
cespecialandim
portanttome?
AT2
(imp)
Wou
ld it
be
acce
ptab
le fo
r C
hris
tians
to w
orsh
ip G
od
in th
e w
oods
inst
ead
of in
a
chur
ch?
AT2
(p)
How
do
I try
to lo
ok a
fter m
y sp
ecia
l placeandtheenvironm
ent?
Whyisthisim
portanttome?
WhatdoIdoonSundays?
Aretheyrestdaysform
e?H
ow d
o I e
xpre
ss m
y th
anks
for t
he
specialpeopleandthingsinmylife?
AT2
(imp)
Wha
t do
I thi
nk C
hris
tians
sho
uld
do to
hel
p pr
otec
t the
env
ironm
ent?
W
ould
God
be
plea
sed
with
them
if
they
did
this
? W
hy/w
hy n
ot?
Bel
ief:
JesusistheSonofG
od.
Sour
ce:
Luke
2: 1
-20,
Mat
thew
1:1
8-2:
12Je
sus’
birt
hJesus’crucifixionandresurrection.
Teac
hing
:Je
sus
is to
be
love
d, re
spec
ted
and
than
ked
for c
omin
g to
ear
th to
he
lp p
eopl
e un
ders
tand
how
to li
ve
good
live
s.C
hris
tians
sho
uld
follo
w J
esus
’ ex
ampl
e an
d liv
e go
od li
ves,
and
be
rew
arde
d w
ith g
oing
to h
eave
n.
Cel
ebra
te:
Advent/C
hristmas
Cel
ebra
te:
PalmSunday
LastSupper
GoodFriday
EasterS
unday
“Loveyourneighbouras
yourself”
Faith
into
act
ion
Wha
t wou
ld J
esus
do
(WWJD
?)
Adventcalendar/
cand
les.
Sym
bolsofthe
nativ
ity s
tory
.C
hris
tingl
e.Giftsandgiving
Pal
m c
ross
Bre
ad, w
ine
Hot
cro
ss b
uns
Eggs,flow
ers
Eas
ter e
ggs
AT 2
(p)
Who
is th
e m
ost s
peci
al p
erso
n I
know
?Why?WhoamIspecialto?
Wha
t is
the
mos
t spe
cial
gift
I ha
ve
everreceived?Whatisthemost
spec
ial g
ift I
have
eve
r giv
en to
someone?WhatdidIwantthe
pers
on to
feel
by
givi
ng th
em m
y gift?
AT2
(imp)
Wha
t gift
wou
ld I
have
giv
en to
Je
sus
if he
had
bee
n bo
rn in
my
tow
n an
d no
t in
Bet
hleh
em?
Why
?
Wha
t gift
wou
ld J
esus
giv
e th
e w
orld
toda
y?
AT2
(p)
Whi
ch v
ery
spec
ial p
erso
n w
ould
I l
ike
to v
isit
me
and
how
wou
ld I
getreadyfortheirvisit?
Wha
t mes
sage
wou
ld I
writ
e on
the
card
to th
ank
them
for
coming?
AT2
(imp)
Why
was
Jes
us w
elco
med
by
the
crow
ds o
n Pa
lm S
unda
y?
Wha
t wer
e th
ey te
lling
him
?
Wou
ld I
have
like
d to
be
ther
e to
wel
com
e Je
sus?
AT2
(p)
Wha
t do
I do
to s
how
peo
ple
who
are
specialtomethatIcareaboutthem
?WhatelsecouldIdo?
How
did
I fe
el w
hen
som
eone
spe
cial
tomewentaway?
How
doIhelpmyselfrem
emberthem?
AT2
(imp)
How
did
Jes
us’ f
riend
s fe
el w
hen
he
died
and
whe
n th
ey s
aw h
im a
live
agai
n?H
ow d
o C
hris
tians
rem
embe
r Jes
us
now
?H
ow d
o th
ey s
how
him
they
resp
ect
him
?
34
A B
elie
fs, T
each
ings
Sour
ces
B P
ract
ices
and
way
s of
lif
eC
For
ms
of
expr
essi
ng
mea
ning
D Id
entit
y, D
iver
sity
and
B
elon
ging
E M
eani
ng, p
urpo
se a
nd tr
uth
F Va
lues
and
com
mitm
ents
Bel
ief:
Chr
istia
ns b
elie
ve th
ey s
houl
d fo
llow
Jes
us’ e
xam
ple.
Sour
ce:
New
Tes
tam
ent s
torie
s e.
g.
Zacc
haeu
s (L
uke
19:1
-9).
Teac
hing
s:B
e ki
nd a
nd re
spec
tful t
o ot
her
peop
le.
(Man
y ot
her N
ew T
esta
men
t ex
ampl
es o
f Jes
us h
elpi
ng p
eopl
e couldbeusedhereaswellas/
inst
ead
of th
e Za
ccha
eus
stor
y).
Mee
t Chr
istia
ns to
un
ders
tand
how
they
pu
t fai
th in
to a
ctio
n e.
g.
forg
iven
ess
How
do
Chr
istia
ns lo
ok
afterotherpeople?
Chr
istia
n C
harit
y w
ork,
e.g
. C
hris
tian
Aid
.
Givingtocharity,e.g.
ShoeboxAppeal
Stories
Singing,dancing,
actin
g Je
sus’
st
orie
s
Stainedglass
win
dow
s in
ch
urch
es te
ll st
orie
s.
Wor
k of
Chr
istia
n ch
ariti
es a
nd fa
ith
into
act
ion
in th
e co
mm
unity
.
The
Lord
’s P
raye
r
AT2
(p)
DoIknowhow
itfeelstobeleftout?
Whoismybestfriendandwhy?
How
do
I try
to in
clud
e ne
w c
hild
ren
who
com
e to
my
scho
ol s
o th
at th
ey
feeltheybelong?
AT2(
imp)
H
ow d
id Z
acch
aeus
feel
whe
n Je
sus
wen
t to
his
hous
e?W
hy d
o yo
u th
ink
Jesu
s ch
ose
Zacc
haeu
s?
AT2
(p)
How
doItrytobeagoodfriend?
Wha
t do
I val
ue m
ost i
n m
y friends?
Wha
t do
they
val
ue m
ost a
bout
me?
AT2
(imp)
Is it
pos
sibl
e to
alw
ays
forg
ive
peop
le?
AT2
(p)
How
do
I try
to b
e ki
nd a
nd
respectfultootherchildren/tomy
family?
Doe
s ou
r cla
ss c
harte
r hel
p us
to
be
kind
and
resp
ectfu
l to
each
other?
How
couldwebebetteratthis?
AT2
(imp)
How
do
Chr
istia
ns fo
llow
Je
sus’
exa
mpl
e to
be
kind
and
re
spec
tful t
o pe
ople
?W
ould
Jes
us b
e pl
ease
d w
ith
how
we
do th
is in
our
sch
ool?
Bel
ief a
nd te
achi
ngs:
Chr
istia
ns b
elie
ve th
ey s
houl
d liv
e by
Jes
us’ t
each
ings
.
Sour
ce:
Mar
k 12
:29-
31TheTw
oGreatCom
mandm
ents,
LoveGod
Love
you
r nei
ghbo
ur a
s yo
u lo
ve
your
self.
Lord
’s P
raye
r (so
me
parts
e.g
. “dailybread”)Matthew
6:7-13.
Par
able
s e.
g.
- The
lost
she
ep L
uke
15:1
-7- T
he lo
st c
oin
Luke
15:
8-1
0-P
rodigalSon(forgiveness)Luke
1
5:11
-32
-GoodSam
aritan(helpingothers)
Luk
e 10
:25-
37
Mee
t Chr
istia
ns to
un
ders
tand
how
they
pu
t fai
th in
to a
ctio
n an
d ce
lebr
ate
life
as a
Chr
istia
n
How
do
Chr
istia
ns b
uild
the
two
grea
t com
man
dmen
ts
into
thei
r dai
ly li
ves
in th
eir
localcom
munityand/or
globally?
As
abov
e. F
ocus
cou
ld b
e on
:Fo
rgiv
enes
sB
eing
kin
d an
d re
spec
tful
to p
eopl
eH
elpi
ng o
ther
s
Pra
ying
to a
sk fo
r Jes
us’ (
or
God’s)helptolivebyhis
teac
hing
s.
Mar
riage
and
fam
ily li
fe
The
Lord
’s P
raye
r, m
usic
and
the
Bib
le a
s pa
rt of
worship/practice
at c
hurc
h an
d at
ho
me.
The
wed
ding
ce
rem
ony,
ring
s,
vow
s
AT2
(p)
How
do
I kno
w h
ow to
beh
ave
wel
l inschool?
Wha
t are
con
side
red
good
cho
ices
andwhataretherewardsinschool?
Wha
t are
the
cons
eque
nces
for
mak
ing
unac
cept
able
cho
ices
in
scho
ol e
.g. w
ith m
y be
havi
our o
r attitudetootherpeople?
AT2(
imp)
Why
did
the
othe
r peo
ple
in th
e G
ood
Sam
arita
n St
ory
not h
elp
the
man
? W
hy d
id J
esus
say
C
hris
tians
sho
uld
help
eve
rybo
dy,
even
peo
ple
they
mig
ht n
ot li
ke?
AT2
(p)
How
do
I kno
w w
hat i
s rig
ht a
nd
wrong?
WheredidIlearnthis?
Wha
t are
my
belie
fs a
bout
righ
t andwrong/fairandunfair?
AT2
(imp)
Whe
n is
it h
ard
to b
e ki
nd a
nd
resp
ectfu
l to
peop
le a
t sch
ool
or a
t hom
e an
d w
hat w
ould
Je
sus
say
to h
elp
me
with
this
?
AT2
(p)
Are
ther
e an
y ca
uses
I am
real
ly
committedto?WhatdoIreally
feel
stro
ngly
abo
ut, e
.g. l
ocal
is
sue
or s
ome
aspe
ct o
f sch
ool
life?
Whatw
ouldIgototheSchool
Cou
ncil
for i
f I w
ante
d to
impr
ove
schoolforpupils?
AT2
(imp)
Wha
t is
the
mos
t im
port
ant
thin
g I h
ave
lear
nt fr
om o
ne o
f Je
sus’
par
able
s/st
orie
s th
at
help
s m
e be
a b
ette
r per
son?
H
ow a
m I
tryi
ng to
put
this
into
pr
actic
e?
35
Prim
ary
Phas
e - C
hris
tiani
ty -
Key
Sta
ge 2
W
hen
plan
ning
, sel
ect f
rom
the
cont
ent b
elow
, ens
urin
g a
bala
nce
betw
een
AT1
and
2 an
d be
ing
min
dful
to u
se a
n en
quiry
-bas
ed m
odel
. The
questionsunderAT2(imp)mayprovidetheKeyQuestion/swhichformthestartingpointfortheenquiry(see6-partplanningprocess).
The
AT2
ques
tions
giv
en a
re n
ot e
xclu
sive
and
do
NO
T ex
empl
ify A
LL th
e po
ssib
le w
ays
of a
ppro
achi
ng th
e ap
plic
atio
n of
the
AT1
know
ledg
e-ba
se; r
athe
r the
y se
ek to
sho
w th
e na
ture
of t
he A
T2 (p
) and
AT2
(im
p) q
uest
ions
that
cou
ld s
andw
ich
the
AT1
cont
ent i
n th
e en
quiry
-focu
sed
mod
el.
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of li
fe (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
tr
uth
(AT2
)F
Valu
es a
nd c
omm
itmen
ts
(AT2
)
Bel
ief:
The
Trin
ity. M
any
Chr
istia
ns b
elie
ve
Godisexpressed/manifestedin3
ways:1)asFather,2)S
on(Jesus),
and3)HolySpirit.
Sour
ce:
New
Tes
tam
ent,
e.g.
Mat
thew
5, J
esus
’SermonontheMount;
Mark12:28-33,TheTwoGreat
Com
man
dmen
ts;
Exo
dus
20, t
he 1
0 C
omm
andm
ents
.
Teac
hing
: TheoneCreatorGodcaresfor
allH
iscreation,senthisSonto
theearthto“save”peoplefrom
their“sin”andshowthem
how
to
livelivespleasingtoGod,andthe
essence/internalexperienceof
God(H
olySpirit)guides,inspires
andmotivatesChristiansto“Love
Godandtheirneighboursas
them
selves”.
1) G
od th
e Fa
ther
.
HonouringSundayasdayofrestand
wor
ship
.R
eadi
ng th
e B
ible
to u
nder
stan
d ho
w
Godwantsmetolive.
Join
ing
othe
r Chr
istia
ns to
wor
ship
and
pr
ay in
chu
rch
serv
ices
.Servicesofworship.
Pra
ying
priv
atel
yShowingcommitm
entbyparticipatingin
Rite
s of
Pas
sage
cer
emon
ies,
e.g
.A
dult
Bap
tism
Confirmation
Mar
riage
(1 C
orin
thia
ns 1
3)H
avin
g m
y ch
ildre
n ba
ptis
ed (i
nfan
t ba
ptis
m)
Livi
ng m
y lif
e by
kee
ping
the
10
Com
mandm
entsandtheTw
oGreat
Com
man
dmen
tsP
uttin
g fa
ith in
to a
ctio
n th
roug
h he
lpin
g ot
her p
eopl
e, s
uppo
rting
cha
rity
wor
k,
beco
min
g a
mis
sion
ary,
bec
omin
g a
monk/nun.
Christianaidorganisation/s.
How
dolocalC
hristiansdothis?
Christianvisitors/dialogue.
How
domorefamousChristiansdothis?
Livesofe.g.M
otherTeresa/MartinLuther
King/BrotherYun
The
Lord
’s P
raye
rE
xpre
ssin
g be
lief
thro
ugh
reci
ting
thecreed/s,
thro
ugh
art,
mus
ic,
scul
ptur
e et
cC
hurc
h bu
ildin
gs
and
thei
r sy
mbo
lism
, e.g
. st
aine
d gl
ass
win
dow
sR
ites
of P
assa
ge
cere
mon
ies
Promises/vow
sSym
bolism,e.g.
wat
er, r
ings
Christianvisitors/
dial
ogue
: How
do
you
expr
ess
your
beliefinGod?
AT2
(p)
Wha
t cer
emon
ies
have
Iattended?HaveIever
parti
cipa
ted
in a
n in
itiat
ion
ceremony,e.g.atB
rownies/
Cub
s; b
een
to a
wed
ding
or a
baptism?
Whe
n do
I fe
el a
sen
se o
f be
long
ing
and
wha
t is
it th
at
givesthattome,e.g.place/
people/rituals?
AT2
(imp)
Whi
ch c
erem
ony
do y
ou
thin
k w
ould
mos
t hel
p C
hris
tians
feel
a s
ense
of
belo
ngin
g to
the
Chr
istia
n co
mm
unity
, and
wha
t wou
ld
be th
e be
st w
ay o
f lea
rnin
g ho
w G
od w
ants
them
to li
ve
thei
r liv
es?
AT2
(p)
Do
I hav
e an
y qu
iet t
ime
in m
y lifetoreflectandthinkabout
mydayandmylife?W
ouldI
liketohavemorequiettime?
DoIbelievethereisaGod?Do
IbelievethereisonlyoneGod?
If so
, wha
t is
my
pict
ure
of w
hat
Godislike?
Whe
re h
ave
my
belie
fs c
ome
from?
Wha
t is
my
pict
ure
of a
n id
eal
father?
AT2
(imp)
If yo
u w
ere
a C
hris
tian
how
wou
ld y
ou c
hoos
e to
ex
pres
s yo
ur b
elie
f in
God
, e.
g. a
rt, m
usic
, cer
emon
ies,
pr
ivat
ely?
Why
wou
ld th
is
best
sui
t you
?
AT2
(p)
WhatdoIdoonaSunday?
Isthisaspecialdayform
e?
Wou
ld I
like
to h
ave
one
day
a weekthatisarestday?Why/
whynot?
How
do
I dec
ide
wha
t is
right
andwrong?
Wha
t do
I fee
l rea
lly s
trong
ly
about?How
doesthisaffectmy
decisionsandhowIbehave?
Wha
t wou
ld I
publ
ical
ly
campaignfor/against?
AT2
(imp)
Wha
t adv
ice
wou
ld y
ou g
ive
to a
Chr
istia
n w
ho w
as tr
ying
to
wor
k ou
t how
to li
ve a
life
th
at w
ould
ple
ase
God
? W
hat
wou
ld th
at C
hris
tian
need
to
do to
live
a ‘g
ood’
life
?H
ow w
ould
oth
er p
eopl
e kn
ow th
is p
erso
n w
as d
oing
th
eir b
est t
o le
ad a
‘goo
d’
life?
36
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
2)JesusistheSonofG
od,the
incarnationofGod.
Sour
ce:
GospelsofM
atthew
,Mark,Luke
and
John
: Birt
h, T
empt
atio
ns,
Crucifixion,Resurrectionand
resu
rrec
tion
appe
aran
ces
of J
esus
.
Teac
hing
:JesuswassenttoearthbyGod
to s
how
peo
ple
how
to li
ve ‘g
ood’
liv
es a
nd b
e re
war
ded
with
hea
ven
.His
dea
th s
ymbo
lises
the
deat
h of“sin”throughforgiveness,and
his
resu
rrec
tion
give
s C
hris
tians
pr
oof o
f life
afte
r the
dea
th o
f the
ph
ysic
al b
ody.
Ther
efor
e, C
hris
tians
mus
t do
thei
r be
st to
lead
‘goo
d’ li
ves,
ple
asin
g to
God,byfollowingJesus’example.
Rem
embe
ring
the
birth
st
orie
s of
Jes
usCelebrationof:A
dvent/
Chr
istm
asP
ilgrim
age
to B
ethl
ehem
Rem
embe
ring
the
even
ts
of J
esus
’ life
thro
ugh
Hol
y W
eek
Cel
ebra
tion
of:
Lent
PalmSunday
GoodFriday
EasterS
unday
Dia
logu
e w
ith C
hris
tian
peop
le to
und
erst
and
wha
t Je
sus
(e.g
. his
dea
th a
nd
resu
rrec
tion)
mea
n to
them
an
d th
e im
pact
on
thei
r liv
es. D
o th
ey tr
y to
forg
ive
others?
Cel
ebra
ting
Hol
y Com
munion/Mass/
Euc
haris
tP
ilgrim
age
to J
erus
alem
Sym
bolismofthe
adve
nt c
andl
es
and
the
Chr
istm
as
story,e.g.star/
shepherds/no
room
attheinn/
wis
e m
en a
nd th
eir
gifts/escapeto
Egy
pt.
Givingand
rece
ivin
g gi
ftsLe
nt ‘g
ivin
g up
so
met
hing
’, se
lf-di
scip
line
and
taki
ng p
ositi
ve
actio
n.P
alm
Cro
sses
Hot
Cro
ss B
uns
Eas
ter E
ggs
Chu
rch
serv
ices
, hy
mns
, mus
ic,
tradi
tions
.Bread/wine/
chalice/altar/Lord’s
tabl
eP
raye
rW
earin
g a
cros
s
Usingarosary
Mak
ing
sign
of t
he
cros
s
Icon
s
AT2
(p)
Wha
t is
my
expe
rienc
e of
cel
ebra
ting
afestivalorspecialoccasion?Does
myfamilycelebrateChristmas?How
doweprepareforacelebration?
Why?Whatimpactdoesa
celebrationhaveonme?W
hat
are
som
e of
the
reas
ons
peop
le
celebrate?
AT2
(imp)
Why
is E
aste
r Sun
day
the
mos
t im
port
ant d
ay o
f the
yea
r for
m
any
Chr
istia
ns?
Wha
t do
Chr
istia
ns le
arn
abou
t Je
sus
and
them
selv
es fr
om h
is
expe
rienc
e of
the
tem
ptat
ions
in
the
wild
erne
ss?
AT2
(p)
Whenhasitbeeneasy/difficultto
forg
ive
som
ebod
y w
ho h
as h
urt
you?
How
do
you
man
age
to fo
rgiv
e them
?H
ow h
ard
is it
to a
ccep
t som
eone
el
se’s
forg
iven
ess
with
out b
earin
g agrudge?
AT2
(imp)
How
was
it p
ossi
ble
for J
esus
to
forg
ive
the
peop
le w
ho
cruc
ified
him
?
Wha
t do
Chr
istia
ns le
arn
from
th
is a
bout
how
they
sho
uld
forg
ive
them
selv
es a
nd o
ther
s?
AT2
(p)
Whenhaveyousacrificed
som
ethi
ng fo
r the
sak
e of
someoneelse?How
difficultwas
ittodothisandwhydidyoudoit?
Whenisitmostdifficultforyouto
doasyouaretold/asked?How
dotheseoccasionsfeel?What
usuallyhappens?
AT2
(imp)
Wha
t do
Chr
istia
ns le
arn
abou
t Je
sus
from
a) h
is e
xper
ienc
e of
the
tem
ptat
ions
in th
e w
ilder
ness
or b
) his
exp
erie
nce
in th
e G
arde
n of
get
hsem
ane,
an
d ho
w d
oes
this
rela
te to
th
em?
37
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Life
afte
r dea
th is
the
rew
ard
for
livingalifepleasingtoGod.
Sour
ce:(e
xam
ples
)TheTw
oGreatCom
mandm
ents,
Mar
k 12
: 28-
33;
Notjudgingothers,M
atthew
7,1-6;
Jesu
s he
als
a pa
raly
sed
man
, Luk
e 5:
17-
26; J
esus
feed
s 50
00 p
eopl
e,
Luke9:10-17;thefinaljudgement,
Mat
thew
25,
31-
46.
Teac
hing
: Doi
ng y
our b
est t
o fo
llow
Jes
us’ e
xam
ple
and
live
by
his
teac
hing
s w
ill b
e re
war
ded
by
life
afte
r dea
th (h
eave
n).
HonourS
undayasadayof
rest
and
wor
ship
Cel
ebra
te C
hris
tian
Fest
ival
sP
artic
ipat
e in
Rite
s of
Pas
sage
to s
how
co
mm
itmen
tPrayforG
od’shelpand
guid
ance
in le
adin
g a
good
life
, and
to a
sk fo
r fo
rgiv
enes
s w
hen
thin
gs g
o w
rong
.WorshipGodandthankhim
Lear
n w
hat J
esus
taug
ht
abou
t how
to li
ve a
goo
d lif
e an
d ho
w to
trea
t ot
her p
eopl
e. (A
ttend
ch
urch
ser
vice
s an
d st
udy
grou
ps, a
nd re
ad th
e N
ew
Test
amen
t)P
ut J
esus
’ tea
chin
g in
to
actio
nLe
arn
abou
t oth
er
Chr
istia
ns w
ho a
re p
uttin
g th
eir f
aith
and
bel
ief i
nto
actio
n, b
oth
loca
lly a
nd
acro
ss th
e w
orld
.
Pra
yer
Mus
icM
edita
tion
Art
Life
styl
e ch
oice
s
AT2
(p)
Wha
t are
my
belie
fs a
bout
the
right
and
wro
ng w
ays
to tr
eat o
ther
people?DoItreatmyfriendsinthe
samewayaspeopleIbarelyknow?
Whoandwhatinfluencesme
regardingwhatisrightorw
rong?
Is th
e re
war
d an
d co
nseq
uenc
es
system
atschoolfair?
AT2
(imp)
If yo
u co
uld
ask
the
wor
ld to
live
by
5 n
ew c
omm
andm
ents
that
w
ould
brin
g pe
ace
and
happ
ines
s to
eve
ryon
e, w
hat w
ould
the
new
co
mm
andm
ents
be?
AT2
(p)
Wha
t do
you
belie
ve h
appe
ns
afte
r the
dea
th o
f the
phy
sica
l body?Istheresuchathingas
heaven?How
doyoupicturethis?
Istheresuchathingashell?
Dotheseexist?
Som
epeoplesaylifeonearth
now
is h
ell,
othe
rs s
ay it
is
heaven:w
hatdotheymean?
AT2
(imp)
Did
Jes
us re
ally
per
form
m
iracl
es?
AT2
(p)
How
eas
y is
it to
be
non-
judgem
ental?W
hendoImake
judgem
entsaboutpeopleor
situ
atio
ns b
efor
e I k
now
all
the
facts?Isthisagoodthing?How
doesitfeelwhenpeoplejudge
youbeforeknowingyou?
AT2
(imp)
Wha
t diff
eren
ce w
ould
it m
ake
to a
Chr
istia
n’s
beha
viou
r to
war
ds o
ther
peo
ple
if he
be
lieve
d G
od w
ould
rew
ard
him
w
ith h
eave
n if
led
a ‘g
ood’
life
?
38
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
3)Godisexperiencedinside
indi
vidu
als
and
expr
esse
d in
the
worldthroughtheHolySpirit.
Sour
ce:
Jesu
s’ b
aptis
m ,L
uke
3:21
-22;
Pen
teco
st, A
cts
2; J
esus
sen
ds o
ut
the
12 d
isci
ples
. Luk
e 9:
1-6;
Jes
us
heal
s Ja
irus’
dau
ghte
r, M
ark
5:
35-4
3; P
eter
hea
ls th
e la
me
man
, Acts3:1-10;LifeinGod’sservice,
Rom
ans
12.
Teac
hing
:C
hris
tians
can
look
to th
e ho
ly s
pirit
fo
r gui
danc
e an
d in
spira
tion
to
mot
ivat
e th
em to
lead
‘goo
d’ li
ves.
Showingcommitm
entby
publ
ical
ly e
xpre
ssin
g be
liefs
th
roug
h:
Adu
lt ba
ptis
mIn
fant
bap
tism
Confirmation
Hea
ling
peop
leP
uttin
g fa
ith in
to a
ctio
n by
hel
ping
oth
ers
and
the
wor
ld, e
.g. C
hris
tian
aid
orga
nisa
tions
and
the
wor
k of
indi
vidu
als.
Fai
r Tra
de.
Showingloveand
forg
iven
ess
Art,
mus
ic
Wor
ship
ser
vice
s
Sym
bolismof
wat
er, d
ove,
win
d,
fire,anointing.
AT2
(p)
Whe
n ha
ve y
ou e
xper
ienc
ed fe
elin
g so
exc
ited
that
you
nee
d to
run
outsideandtelltheworldaboutit?
Hav
e yo
u ha
d th
e ex
perie
nce
of b
eing
in a
gro
up th
at w
as a
ll ex
perie
ncin
g th
e sa
me
emot
ion
at
thesametim
e?
AT2
(imp)
Why
do
you
thin
k C
hris
tiani
ty is
st
ill a
str
ong
relig
ion
2000
yea
rs
afte
r Jes
us w
as a
live?
AT2
(p)
Whe
n ha
ve y
ou s
tuck
to y
our
poin
t of v
iew
eve
n w
hen
othe
r peopledidn’tagreewithyou?
AT2
(imp)
Cou
ld J
esus
and
Pet
er re
ally
he
al p
eopl
e? W
ere
thes
e m
iracl
es o
r is
ther
e so
me
othe
r ex
plan
atio
n?
AT2
(p)
Whe
n ha
ve y
ou e
xper
ienc
ed
a st
rong
inne
r fee
ling
that
you
r de
cisi
on is
abs
olut
ely
the
right
on
e, a
n in
ner c
onvi
ctio
n an
d confidence?
AT2
(imp)
Why
do
som
e C
hris
tians
put
th
eir o
wn
lives
at r
isk
by g
oing
to
dan
gero
us a
reas
to h
elp
peop
le, e
.g. w
ar z
ones
? W
here
do
they
find
the
cour
age
and
inne
r str
engt
h to
do
this
?
39
Prim
ary
Phas
e - H
indu
ism
W
hen
plan
ning
sel
ect f
rom
the
cont
ent b
elow
, ens
urin
g a
bala
nce
betw
een
AT1
and
2 an
d be
ing
min
dful
to u
se a
n en
quiry
-bas
ed m
odel
. The
questionsunderAT2(imp)mayprovidetheKeyQuestion/swhichformthestartingpointfortheenquiry(see6-partplanningprocess).
The
AT2
ques
tions
giv
en a
re n
ot e
xclu
sive
and
do
NO
T ex
empl
ify A
LL th
e po
ssib
le w
ays
of a
ppro
achi
ng th
e ap
plic
atio
n of
the
AT1
know
ledg
e-ba
se; r
athe
r the
y se
ek to
sho
w th
e na
ture
of t
he A
T2 (p
) and
AT2
(im
p) q
uest
ions
that
cou
ld s
andw
ich
the
AT1
cont
ent i
n th
e en
quiry
-focu
sed
mod
el.
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Bra
hman
is th
e ul
timat
e re
ality
. B
rahm
an is
eve
ryw
here
and
in
ever
ythi
ng.
Sour
ce:
UpanishadsandVe
das.
Teac
hing
:Tr
eat e
very
one
and
ever
ythi
ng w
ith
resp
ect.
Hin
dus
wor
ship
Bra
hman
th
roug
h w
orsh
ippi
ng th
e as
pect
s of
him
repr
esen
ted
in o
ther
mur
tis (i
mag
es) a
t th
e m
andi
r (te
mpl
e) a
nd a
t ho
me.
Arti
Puja
Pra
shad
Vegetarianism
The
Trim
urti:
Bra
hma:
Cre
ator
Vishnu:P
reserver
Shiva:D
estroyer
“Om”isthesymbol
of H
indu
ism
and
th
e m
ost s
acre
d so
und,
ofte
n us
ed
durin
g m
edita
tion.
Med
itatio
n
Yoga
AT2
(p)
Is th
ere
anyt
hing
in m
y ho
me
that
wou
ld te
ll a
visi
tor w
hat m
y familybelievesin?Doesmyfamily
cele
brat
e an
y rit
uals
or c
erem
onie
s athom
e?
AT2
(imp)
If yo
u w
ere
a H
indu
whi
ch m
urti
wou
ld y
ou p
refe
r to
have
in y
our
hom
e, B
rahm
a, V
ishn
u or
Shi
va?
Why
?
AT2
(p)
Wha
t do
I bel
ieve
abo
ut th
e w
orld
andhowIshouldtreatit?
Do
I tre
at e
very
one
with
resp
ect
or a
m I
mor
e re
spec
tful t
o so
me
peoplethanothers?W
hy/why
not?
AT2
(imp)
Why
is p
erfo
rmin
g pu
ja in
th
e ho
me
impo
rtan
t to
man
y H
indu
s?
AT2
(p)
Wha
t are
my
top
ten
favo
urite
fo
ods
and
how
wou
ld I
feel
is I
couldnoteatthem
anymore?
Wou
ld a
ny re
ason
be
impo
rtant
en
ough
to m
ake
me
choo
se to
giveupsomeofthesefoods?
AT2
(imp)
Why
is it
impo
rtan
t to
mos
t H
indu
s to
be
vege
taria
n? Is
th
is a
n im
port
ant p
art o
f the
ir be
liefs
? W
hy/w
hy n
ot?
40
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Sam
sara:thewheeloflifeand
deat
h (r
einc
arna
tion)
.K
arm
a: th
e la
w o
f cau
se a
nd e
ffect
.M
oksh
a: th
e re
leas
e fro
m th
e wheelofS
amsara.
Sour
ce:
Upanishads,Vedas.
Teac
hing
:Th
roug
h le
adin
g a
‘goo
d’ li
fe, y
ou
will
equ
alis
e yo
ur k
arm
a an
d be
fre
e fro
m th
e cy
cle
of s
amsa
ra.
Cer
emon
ies
for R
ites
of
Pas
sage
:B
irth
Dea
th
Pilgrim
agetoVaranasi(The
RiverGanges)
Showingloveand
resp
ect t
o ot
hers
and
be
ing
com
mitt
ed to
dh
arm
a: a
uste
rity,
pu
rity,
com
pass
ion
and
truth
fuln
ess
brin
g ha
ppin
ess.
Yoga
s(p
aths
or
prac
tices
)
Art,
mus
ic, d
ance
AT2
(p)
Can
I re
cogn
ise
the
cycl
es o
f bi
rth, d
eath
, re-
birth
in n
atur
e, e
.g.
seas
ons,
gro
wth
of p
lant
s, a
nim
als,
humans?
Whyarethesecyclesim
portant?
How
do
I fee
l abo
ut th
ese
cycl
es o
f change?
AT2
(imp)
How
wou
ld b
elie
ving
in th
e cy
cle
of S
amsa
ra in
fluen
ce th
e ev
eryd
ay li
fe o
f a H
indu
per
son?
AT2
(p)
Can
I re
cogn
ise
the
cons
eque
nces
of m
y de
cisi
ons
andactions?
Doeseverycausehaveaneffect?
AT2
(imp)
Doe
s be
lievi
ng in
kar
ma
mak
e H
indu
peo
ple
thin
k tw
ice
befo
re th
ey d
o so
met
hing
w
rong
? W
hat w
ould
the
effe
cts
of b
elie
ving
in k
arm
a be
?
AT2
(p)
Whe
re is
the
mos
t spe
cial
pla
ce I
haveevervisited?
Whyisitsospecialtome?
WouldIliketogobackthere?
Why/whynot?
AT2
(imp)
Why
doe
s Th
e R
iver
Gan
ges
have
suc
h sp
ecia
l sig
nific
ance
to
Hin
dus
and
how
mig
ht it
feel
to
be
ther
e fo
r the
firs
t tim
e if
you
wer
e a
Hin
du?
41
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Dei
ties
have
hum
an a
spec
ts
includingfailings/weaknesses,but
good
pre
vails
ove
r evi
l.A
him
sa (n
on-v
iole
nce)
.
Sour
ce:
BhagavadGita:storiesfromthelife
of K
rishn
a.R
amay
ana:
StoryofR
amaandSita,H
anum
an,
Ganesh.
Teac
hing
:H
indu
s, m
indf
ul o
f kar
ma,
mus
t do
thei
r bes
t to
lead
‘goo
d’ li
ves.
Wor
ship
and
mur
tis in
the
hom
e.
Cel
ebra
tion
of:
Div
ali
Hol
iat
hom
e, in
the
com
mun
ity
and
at th
e m
andi
rM
arria
ge c
erem
ony
Fam
ily li
fe a
nd c
omm
itmen
t
Live
s an
d ex
ampl
es o
f H
indu
peo
ple.
Hin
du
visi
tors
, dia
logu
e an
d vi
sits
to
man
dirs
.
Live
s an
d ex
ampl
e of
Hindus,e.g.G
andhi
(Ahi
msa
)
Divas/light
Food
Ran
goli
patte
rns
Dan
ceD
ram
aM
usic
Ritu
als
and
sym
bolis
m in
th
e m
arria
ge
cere
mon
y.C
olou
r, pr
omis
es.
AT2
(p)
Wha
t wou
ld it
be
like
whe
re I
live
withnoelectriclight?How
wouldthis
affectmylife?
How
wou
ld I
affe
ct m
y lif
e if
we
only
had
2 h
ours
of d
aylig
ht e
very
day?W
hyislightsosignificantand
importanttous?
AT2
(imp)
Wou
ld c
eleb
ratin
g D
ival
i at h
ome
and
in th
e co
mm
unity
brin
g a
feel
ing
of b
elon
ging
to a
Hin
du
child
?
AT2
(p)
Whatisyourfavouritestory/film
whengoodconquersevil?W
hat
are
the
char
acte
rs li
ke in
the
story?How
doyouknow
whichis
the
good
guy
and
whi
ch th
e ba
d guy?
AT2
(imp)
Wha
t cou
ld H
indu
peo
ple
do
to h
elp
good
ove
rcom
e ev
il in
to
day’
s w
orld
and
in th
eir o
wn
lives
?
AT2
(p)
Whe
re is
the
mos
t spe
cial
pl
ace
I hW
hat q
ualit
ies
and
char
acte
ristic
s w
ould
I se
e in
my
idealfriend/m
arriagepartner?
How
doIchoosemyfriends?
AT2
(imp)
Wha
t doe
s th
e R
ama
and
Sita
sto
ry te
ll H
indu
s ab
out
love
and
com
mitm
ent i
n re
latio
nshi
ps?
42
Prim
ary
Phas
e - I
slam
W
hen
plan
ning
sel
ect f
rom
the
cont
ent b
elow
, ens
urin
g a
bala
nce
betw
een
AT1
and
2 an
d be
ing
min
dful
to u
se a
n en
quiry
-bas
ed m
odel
. The
questionsunderAT2(imp)mayprovidetheKeyQuestion/swhichformthestartingpointfortheenquiry(see6-partplanningprocess).
The
AT2
ques
tions
giv
en a
re n
ot e
xclu
sive
and
do
NO
T ex
empl
ify A
LL th
e po
ssib
le w
ays
of a
ppro
achi
ng th
e ap
plic
atio
n of
the
AT1
know
ledg
e-ba
se; r
athe
r the
y se
ek to
sho
w th
e na
ture
of t
he A
T2 (p
) and
AT2
(im
p) q
uest
ions
that
cou
ld s
andw
ich
the
AT1
cont
ent i
n th
e en
quiry
-focu
sed
mod
el.
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
TheShahadah;ThereisnoGod
but A
llah
and
Muh
amm
ad (p
buh)
is
his
mes
seng
er.
Sour
ce:
The
Qur
’an.
The
reve
latio
n of
the
Qur
’an.
The
life
of M
uham
mad
(pbu
h).
Teac
hing
:H
onou
r and
obe
y A
llah
by le
arni
ng
his
will
and
put
ting
it in
to p
ract
ice
in
your
life
. The
n yo
u w
ill b
e re
war
ded
in th
e ne
xt li
fe.
How
is th
e Q
ur’a
n tre
ated
in
the
mos
que
and
in th
e home?
Pra
yer a
nd w
orsh
ip in
the
mos
que
and
the
hom
e.
The
Imm
am.
Showcom
mitm
enttoAllah
by a
dher
ing
to th
e 5
Pill
ars
and
parti
cipa
ting
in ri
tes
of
pass
age
cere
mon
ies:
Birt
h, n
amin
gM
arria
geDeath/funeral
TheUmmah(globalM
uslim
co
mm
unity
)
The
ritua
ls a
nd
proc
esse
s of
w
ashi
ng p
rior
to a
nd th
en
perfo
rmin
g pr
ayer
s (r
akah
).Fa
cing
Mec
ca.
Pra
yer m
ats.
Wor
ds a
nd
cere
mon
ies,
rit
uals
.
AT2
(p)
How
do
I fee
l whe
n I k
now
oth
er
peop
le a
re in
tere
sted
in th
e sa
me
thin
gs a
s m
e, o
r whe
n ot
her
peoplefindthesamethings/values
important?
AT2
(imp)
Why
do
Mus
lim p
eopl
e fa
ce
Mec
ca to
pra
y? H
ow m
ight
it fe
el
to th
ink
of y
ours
elf a
s pa
rt o
f a
glob
al c
omm
unity
(the
Um
mah
)?
AT2
(p)
WhichbookdoIfindthemost
specialandmeaningfultome?
Whi
ch b
ook
has
mos
t hel
ped
me
unde
rsta
nd th
e di
ffere
nce
betweenrightandwrong?
AT2
(imp)
Why
is th
e Q
ur’a
n so
spe
cial
to
Mus
lims?
How
do
you
know
it
is s
peci
al?
Wha
t doe
s it
cont
ain?
AT2
(p)
Hav
e I e
ver e
xper
ienc
ed a
n initiationceremony,e.g.byjoining
Brownies/cubsorasportsteam
/cl
ub, o
r a s
peci
al c
eleb
ratio
n whenIreachedacertainage?
Hav
e I e
ver b
een
to a
birt
h,
marriageorfuneralservice?
AT2
(imp)
Why
is th
e bi
rth/
nam
ing
cere
mon
y of
a b
aby
so
sign
ifica
nt to
a M
uslim
fam
ily?
43
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
It is
righ
t to
pray
to A
llah
5 tim
es
everyday(Salah),andtogiveto
char
ity (Z
akah
).
Sour
ce:
The
Qur
’an.
Teac
hing
:E
nsur
e yo
u fo
cus
your
life
on
follo
win
g A
llah’
s w
ill, a
nd re
min
d yo
urse
lf of
this
at l
east
5 ti
mes
a
day
at p
raye
r tim
es.
Per
form
ing
ritua
l was
hing
be
fore
pra
ying
.Th
e pr
ayer
ritu
al (r
akah
)P
raye
r at h
ome
and
at th
e m
osqu
e.
Frid
ay p
raye
rs.
TheUmmah(globalM
uslim
co
mm
unity
)
Givingtocharityand
help
ing
othe
rs, e
.g. M
uslim
ai
d or
gani
satio
ns a
nd
thro
ugh
Zaka
h
The
raka
h rit
ual
Faci
ng M
ecca
Des
ign
and
feat
ures
of t
he
mos
que
AT2
(p)
DoyoubelievethereisaGod?
If so
, do
you
com
mun
icat
e w
ith
God?How
?D
oes
anyo
ne k
now
wha
t you
believe?
AT2
(imp)
Why
do
Mus
lims
all a
roun
d th
e w
orld
all
turn
tow
ards
Mec
ca
whe
n th
ey p
ray?
Doe
s th
is a
dd to
thei
r sen
se o
f be
long
ing?
AT2
(p)
Whenandwheredoyoufind
quie
tnes
s an
d sp
ace
in y
our d
ay
tobereflectiveandthinkabout
yourlifeandbeliefs?How
doyou
do‘trafficcalming’foryourm
ind?
AT2
(imp)
How
doe
s pr
ayin
g at
regu
lar
inte
rval
s ev
ery
day
help
a
Mus
lim in
his
/her
eve
ryda
y lif
e?
AT2
(p)
Whatdoyoudotohelp/support
peoplelesswell-offthanyou?Is
it rig
ht to
feel
a s
ense
of d
uty
to
helpingothers?Why/whynot?
AT2
(imp)
Why
do
so m
any
Mus
lims
mak
e th
e co
mm
itmen
t of p
rayi
ng 5
tim
es a
day
? W
hy is
this
so
impo
rtan
t to
them
and
how
do
es it
hel
p th
em?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
It is
a M
uslim
’s d
uty
to fa
st fr
om
daw
n til
l sun
set d
urin
g R
amad
an
(Saw
m).
Sour
ce:
The
Qur
’an.
Teac
hing
:Th
e se
lf-di
scip
line
of fa
stin
g he
lps
Mus
lims
focu
s on
Alla
h an
d re
min
ds th
em o
f the
ir re
spon
sibi
lity
to c
are
for p
eopl
e le
ss fo
rtuna
te
than
them
selv
es, e
.g. t
hose
who
ar
e hu
ngry
.
Theexpectations/rules
atta
ched
to fa
stin
g an
d br
eaki
ng fa
st d
urin
g R
amad
an.
The
cele
brat
ion
at th
e en
d of
Ram
adan
: Eid
-ul-F
itr.
The
Qur
’an
was
reve
aled
du
ring
this
mon
th.
Ent
er in
to d
ialo
gue
with
M
uslim
vis
itors
rega
rdin
g th
eir e
xper
ienc
e of
and
be
liefs
abo
ut o
bser
ving
R
amad
an.
Givingtocharity
Ram
adan
ce
lebr
atio
ns
Em
path
isin
g th
roug
h fa
stin
g
AT2
(p)
Whe
n do
I fe
el fo
rtuna
te a
nd
appr
ecia
tive
for t
he g
ood
thin
gs
inmylife?How
doIshowthis
appreciationandwhoto?
AT2
(imp)
How
mig
ht M
uslim
chi
ldre
n fe
el
amon
gst t
heir
non-
Mus
lim s
choo
l fr
iend
s w
hile
they
wer
e fa
stin
g du
ring
Ram
adan
? W
ould
this
giv
e th
em a
sen
se o
f ide
ntity
with
thei
r M
uslim
frie
nds;
a s
ense
of b
eing
di
ffere
nt fr
om th
eir n
on-M
uslim
fr
iend
s an
d w
ould
they
be
happ
y fo
r eve
rybo
dy to
kno
w th
ey w
ere
fast
ing
and
why
?
AT2
(p)
Wha
t is
my
food
and
drin
k in
take
inoneaverageday?How
doI
feel
whe
n I s
ee p
ictu
res
of p
eopl
e starvingorhom
eless?W
hydoes
thishappen?
AT2
(imp)
Doe
s Sa
wm
alo
ne s
how
how
M
uslim
peo
ple
care
for o
ther
s?
Whi
ch o
f the
oth
er 5
Pill
ars
are
also
nee
ded?
AT2
(p)
Whi
ch c
harit
y do
I fe
el m
ost
committedtoandwhy?How
couldIsupportthischarity?
Wou
ld I
be p
repa
red
to fa
st fr
om
daw
n til
l sun
set t
o re
min
d m
ysel
f of
the
impo
rtanc
e of
this
cha
rity
andthepeopleithelps?
AT2
(imp)
How
doe
s fa
stin
g du
ring
Ram
adan
hel
p M
uslim
peo
ple
feel
app
reci
ativ
e? H
ow d
o th
ey
show
thei
r app
reci
atio
n to
A
llah
and
each
oth
er?
44
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Mus
lims
are
expe
cted
to c
ompl
ete
theHajj(pilgrim
agetoMecca)once
durin
g th
eir l
ifetim
e.
Sour
ce:
The
Qur
’an.
Teac
hing
:ParticipatinginHajjshows
obed
ienc
e to
Alla
h an
d re
min
ds
Mus
lim p
eopl
e th
at th
ey a
re p
art o
f th
e w
orld
wid
e co
mm
unity
of I
slam
.
ThepreparationforH
ajj
The
even
ts a
nd it
iner
ary
of
Hajjanditssignificanceto
the
parti
cipa
nts.
Ent
er in
to d
ialo
gue
with
M
uslim
vis
itors
who
are
preparingforH
ajj.What
doesitmeantothem
?
Ent
er in
to d
ialo
gue
with
M
uslim
peo
ple
who
hav
e experiencedHajj.What
does
this
exp
erie
nce
mea
n tothem
?
Eid
-ul-A
dha
cele
brat
ions
Pra
yer
RitualsontheHajj,
e.g.
sto
ning
the
pilla
rs
WearingwhiteHajj
robe
s
AT2
(p)
WhenhaveIwantedtolooklikeIfit
intothegroup/crow
dandnotstand
out?
Whywasthisim
portanttome?
Do
I fee
l lik
e th
is o
n no
n-un
iform
da
ys a
t sch
ool o
r do
I lik
e to
sta
nd
outinacrow
d?W
hat d
o th
ese
opin
ions
tell
me
abou
t my
sens
e of
iden
tity
and
who
Iam?
AT2
(imp)
Wha
t mig
ht a
Mus
lim p
erso
n fe
el
whe
n he
put
s on
the
whi
te ro
bes
at th
e be
ginn
ing
of H
ajj?
Why
/ho
w is
this
a s
igni
fican
t mom
ent
for h
im?
AT2
(p)
How
wou
ld y
ou p
repa
re fo
r goi
ng
onaveryimportanttrip/aonce-
in-a-lifetim
eadventure?W
hat
wou
ld y
ou ta
ke w
ith y
ou in
you
r suitcase?
AT2
(imp)
Wha
t wou
ld a
Mus
lim p
erso
n pa
ck in
his
sui
tcas
e w
hen
prep
arin
g to
go
on H
ajj a
nd
why
wou
ld h
e ta
ke th
ese
thin
gs
with
him
?
AT2
(p)
Wha
t is
the
once
-in-a
-life
time
experienceIdream
of?W
hyis
thissosignificantform
e?W
here
didtheidea/dream
com
efrom?
Wha
t len
gths
wou
ld I
go to
in
orde
r to
mak
e th
is e
xper
ienc
e a
realityform
e?
AT2
(imp)
Why
is p
artic
ipat
ing
in H
ajj s
o im
port
ant t
o M
uslim
s?
45
Prim
ary
Phas
e - J
udai
sm
Whe
n pl
anni
ng s
elec
t fro
m th
e co
nten
t bel
ow, e
nsur
ing
a ba
lanc
e be
twee
n AT
1 an
d 2
and
bein
g m
indf
ul to
use
an
enqu
iry-b
ased
mod
el. T
he
questionsunderAT2(imp)mayprovidetheKeyQuestion/swhichformthestartingpointfortheenquiry(see6-partplanningprocess).
The
AT2
ques
tions
giv
en a
re n
ot e
xclu
sive
and
do
NO
T ex
empl
ify A
LL th
e po
ssib
le w
ays
of a
ppro
achi
ng th
e ap
plic
atio
n of
the
AT1
know
ledg
e-ba
se; r
athe
r the
y se
ek to
sho
w th
e na
ture
of t
he A
T2 (p
) and
AT2
(im
p) q
uest
ions
that
cou
ld s
andw
ich
the
AT1
cont
ent i
n th
e en
quiry
-focu
sed
mod
el.
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
ThereisonecreatorGod.
Sour
ce:
The
Tora
hTheShema(Deuteronomy6:4-9).
Teac
hing
:Godistoberespectedand
wor
ship
ped,
and
his
Law
s fo
llow
ed
as th
e w
ay to
lead
a ‘g
ood’
life
ca
ring
for f
amily
, oth
ers
and
the
wor
ld.
Synagogueandhom
eduringShabbat
Frid
ay e
veni
ng m
eal,
bles
sing
s. R
oles
of t
he
mot
her a
nd fa
ther
The
sym
bolis
m in
the
syna
gogu
e, th
e To
rah,
th
e A
rk, t
he B
imah
, Yad
, K
ippa
h, T
allit
h, N
er T
amid
Mar
riage
and
fam
ily li
fe
Ent
er in
to d
ialo
gue
with
Je
wis
h vi
sito
rs a
bout
wha
t be
ing
Jew
ish
mea
ns to
th
em.
Pra
yer
Men
orah
StarofD
avid
Wor
ship
in th
e sy
nago
gue
Mez
uzah
in th
e ho
me
Mus
ic
Mar
riage
ce
rem
ony,
pr
omis
es a
nd it
s sy
mbo
lism
AT2
(p)
Is th
ere
any
feat
ure
on th
e ou
tsid
e of
you
r hou
se th
at te
lls p
eopl
e w
ho
livesthereandwhattheymightfind
importantintheirlives/family?
Wha
t sym
bol w
ould
repr
esen
t you
r fa
mily
if y
ou w
ere
to m
ake
one
for
theoutsideofyourhouse?
AT2
(imp)
Wha
t doe
s th
e m
ezuz
ah o
n a
Jew
ish
pers
on’s
hou
se te
ll yo
u ab
out h
im?
AT2
(p)
DoIbelieveinGod?
Why/whynot?
AT2
(imp)
How
do
the
Shab
bat p
ract
ices
an
d sy
mbo
ls h
elp
Jew
ish
peop
le re
mem
ber t
heir
belie
fs
in G
od?
AT2
(p)
Do
I hav
e an
y qu
iet t
hink
ing
time,
an
y fa
mily
tim
e, a
nd a
ny re
st ti
me
duringmyweek?W
ouldIlikea
specialdayforthis?W
hatdomy
Saturdaysusuallylooklike?
AT2
(imp)
bene
fits
of k
eepi
ng th
e Sa
bbat
h? W
ould
this
hel
p Je
wis
h pe
ople
str
engt
hen
thei
r be
lief i
n G
od a
nd th
eir f
amily
lif
e?
46
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
The
Jew
ish
peop
le h
ave
a sp
ecia
l Covenant(bond/agreement/
relationship)withGod,w
hich
star
ted
with
Abr
aham
, stil
l exi
sts
todayandwasexemplifiedduring
the
Exo
dus
from
Egy
pt.
Sour
ce:
The
Tora
h.
Exo
dus.
Teac
hing
:W
orsh
ip a
nd h
onou
r the
spe
cial
Covenantw
ithGodbykeepinghis
Law
s.
Abr
aham
The
Exo
dus
from
Egy
pt
Mos
es, t
he p
lagu
es, t
he
escape,thejourneyto
freed
om
The
10 C
omm
andm
ents
(E
xodu
s 20
)
Pes
ach
TheSederMeal
Pes
ach
in th
e sy
nago
gue
and
at h
ome
Kas
hrut
(foo
d la
ws)
Bar/BatMitzvah
Cha
nuka
h
Cov
enan
t
Circ
umci
sion
(Brit
-m
ilah)
and
nam
ing
cere
mon
y
The
sym
bols
on
theSederPlate
Sukkot
Rol
es in
the
hom
e an
d sy
nago
gue
Cha
nuka
h ca
ndle
s, g
ifts,
dr
eide
l, la
tkes
, m
usic
AT2
(p)
Whe
n do
es th
e La
w in
this
cou
ntry
considerpeopletobe‘adults’?
Whe
n do
you
thin
k yo
u w
ill fe
el li
ke
an‘adult’?Whatresponsibilitiesdo
you
have
now
that
you
did
n’t h
ave
3 yearsago?
AT2
(imp)
How
sig
nific
ant i
s th
e M
ar/B
at
Mitz
vah
cere
mon
y to
a J
ewis
h bo
y or
girl
and
wha
t diff
eren
ces
does
th
is m
ake
to th
eir l
ives
?
AT2
(p)
Whe
re in
the
wor
ld d
o pe
ople
notliveinfreedom?How
doyou
feelaboutthis?Whatcanyoudo
aboutit?
AT2
(imp)
Why
is th
e Ex
odus
from
Egy
pt
still
so
impo
rtan
t to
Jew
ish
peop
le to
day?
How
doe
s ce
lebr
atin
g Pe
sach
rem
ind
them
of t
heir
Cov
enan
t with
G
od?
AT2
(p)
Wha
t are
you
r top
10
favo
urite
foods?How
wouldyoufeelif
thes
e w
ere
no lo
nger
allo
wed
for
you?How
doyoudecidewhat
youeateveryday?
AT2
(imp)
How
wou
ld y
our d
iet b
e af
fect
ed if
you
dec
ided
to
follo
w K
ashr
ut?
Why
are
som
e Je
wis
h pe
ople
st
ricte
r abo
ut th
e w
ay th
ey
keep
kas
hrut
than
oth
ers?
47
Prim
ary
Phas
e - S
ikhi
sm
Whe
n pl
anni
ng s
elec
t fro
m th
e co
nten
t bel
ow, e
nsur
ing
a ba
lanc
e be
twee
n AT
1 an
d 2
and
bein
g m
indf
ul to
use
an
enqu
iry-b
ased
mod
el. T
he
questionsunderAT2(imp)mayprovidetheKeyQuestion/swhichformthestartingpointfortheenquiry(see6-partplanningprocess).
The
AT2
ques
tions
giv
en a
re n
ot e
xclu
sive
and
do
NO
T ex
empl
ify A
LL th
e po
ssib
le w
ays
of a
ppro
achi
ng th
e ap
plic
atio
n of
the
AT1
know
ledg
e-ba
se; r
athe
r the
y se
ek to
sho
w th
e na
ture
of t
he A
T2 (p
) and
AT2
(im
p) q
uest
ions
that
cou
ld s
andw
ich
the
AT1
cont
ent i
n th
e en
quiry
-focu
sed
mod
el.
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
ThereisoneGodwhois
ever
ywhe
re a
nd in
eve
ryth
ing.
Sour
ce:
GuruGranthSahib.
TheGurus.
Teac
hing
:WorshipandhonourG
odandshow
this
by
treat
ing
livin
g th
ings
with
re
spec
t and
kin
dnes
s.
Wor
ship
ping
in th
e Gurdw
ara
TheGuruGranthSahib,
ritua
ls a
ssoc
iate
d w
ith it
at
theGurdw
ara,chauri
AmritCerem
ony:joiningthe
Kha
lsa
Ent
er in
to d
ialo
gue
with
Sikhvisitorstodiscusstheir
belie
fs a
nd w
hat i
t mea
ns
tothem
tobeaSikh.Have
theyenteredtheKhalsa?
Why/whynot?
Moo
l Man
tar
(sta
tem
ent o
f be
lief a
t the
be
ginn
ing
of th
e GuruGranth
Sahib)
Mus
ic a
nd p
raye
rs
The
5 K
’sK
ache
ra (u
nder
-tro
user
s)K
angh
a (c
omb)
Kes
h (u
ncut
hai
r)K
ara
(ste
el
brac
elet
)K
irpan
(sw
ord)
AT2
(p)
Whatjudgementsdoyoumake
abou
t peo
ple
from
thei
r out
war
d appearance?
Wha
t do
you
thin
k pe
ople
ass
ume
aboutyoufrom
thewayyoulook?
Do
you
wea
r any
sym
bols
that
tell
peopleaboutwhoyoureallyare?
Wha
t sym
bol w
ould
bes
t rep
rese
nt
thetrueyou?
AT2
(imp)
Why
do
som
e Si
khs
choo
se to
jo
in th
e K
hals
a an
d ot
hers
do
not?
AT2
(p)
Wha
t or w
ho a
re y
our b
igge
st
influences?W
hydoyoutake
notic
e of
thes
e so
urce
s of
influence?
AT2
(imp)
How
do
you
know
wha
t Sik
hs
thin
k ab
out t
he G
uru
Gra
nth
Sahi
b? W
hy is
this
boo
k so
im
port
ant a
nd s
o re
spec
ted
by
Sikh
peo
ple?
AT2
(p)
How
do
you
feel
abo
ut h
ow
anim
als
are
treat
ed in
toda
y’s
world,e.g.fox-hunting/battery
hens?
Do
your
feel
ings
and
bel
iefs
ab
out t
hese
issu
es a
ffect
how
you
liveandhowyoutreatanimals?
AT2
(imp)
How
do
Sikh
peo
ple
put i
nto
prac
tice
thei
r bel
ief t
hat a
ll liv
ing
thin
gs d
eser
ve re
spec
t?
48
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Eve
ryon
e is
equ
al a
nd s
peci
al to
God.
The
goal
of l
ivin
g a
‘goo
d’ li
fe is
to
brea
k fre
e fro
m th
e cy
cle
of k
arm
a an
d re
inca
rnat
ion.
Sour
ce:
TheGurus.
GuruNanak.
GuruGranthSahib.
Teac
hing
:Tr
eat a
ll pe
ople
as
equa
ls.
Be
min
dful
of k
arm
a an
d le
ad a
‘g
ood’
life
.
Wor
ship
ping
at t
he
Gurdw
ara
Lang
ar, s
harin
g fo
od
(veg
etar
ian)
Cel
ebra
ting
Bai
sakh
i as
a co
mm
unity
Cel
ebra
ting
Div
ali a
s a
fam
ily a
nd a
s a
com
mun
ity
Rite
s of
Pas
sage
:M
arria
ge
Mus
icSharingKarah
Par
shad
Pre
parin
g an
d se
rvin
g th
e la
ngar
Bai
sakh
i ritu
als,
e.g.flagpole
Dan
cing
Div
as, l
ight
Food
Mar
riage
ritu
als,
cl
othe
s, p
rom
ises
AT2
(p)
Wha
t was
the
mos
t spe
cial
mea
l you
ha
ve s
hare
d w
ith m
embe
rs o
f you
r familyorfriends?W
asthisaspecial
occasion?Diditbringyouasense
of b
elon
ging
and
clo
sene
ss to
the
family/friends
AT2
(imp)
How
sig
nific
ant i
s th
e M
ar/
Bat
Wha
t are
Sik
h pe
ople
re
mem
berin
g an
d ce
lebr
atin
g at
the
fest
ival
of D
ival
i? W
hy
do H
indu
peo
ple
also
cel
ebra
te
Div
ali?
AT2
(p)
Do
you
ever
mak
e ne
w y
ear’s
re
solu
tions
or t
ry to
turn
ove
r a
new
leaf
at t
he b
egin
ning
of t
he
schoolyear?W
hataresom
eof
your
reso
lutio
ns a
nd w
ere
you
abletokeepthem
?Why/whynot?
AT2
(imp)
Doe
s un
ders
tand
ing
karm
a (c
ause
and
effe
ct) m
ake
a di
ffere
nce
to h
ow S
ikh
peop
le
live
thei
r liv
es?
How
can
B
aisa
khi h
elp
Sikh
s to
lead
‘g
ood’
live
s?
AT2
(p)
Wha
t im
pres
sion
s of
mar
riage
an
d m
arrie
d lif
e do
you
rece
ive
fromthemedia?Whichcouples
have
the
best
mar
riage
s, in
you
r opinion,andwhy?
Wouldyouliketogetmarried?
Why/whynot?Whatpromises
wou
ld y
ou a
nd y
our p
artn
er m
ake
to e
ach
othe
r at y
our w
eddi
ng
ceremony?
AT2
(imp)
Wha
t do
the
ritua
ls d
urin
g th
e Si
kh w
eddi
ng c
erem
ony
tell
Sikh
s ab
out t
he im
port
ance
of
mar
riage
?
EnquiRE Within
49
7. Programme of Study Key Stage 3
EnquiRE Within
EnquiRE Within
50
Programmes of Study for Key Stage 3
DuringKeyStage3,pupilsdeepentheirunderstandingofChristianityandareintroduced to Buddhism. They apply their understanding of religious and philosophical beliefs,teachingsandpracticestoarangeof5BigIssues.Theycarefullyreflectuponthe impact of religion in the world, considering both the importance of inter-faith dialogue but also tensions which exist within and between religions, and they interpret religious texts and other sources.
EnquiREWithinrequiresKeyStage3pupilstostudyChristianity,BuddhismandatleastoneotherreligionfromHinduism,Islam,JudaismandSikhismaswellasasecularand/or spiritual philosophy in the process of considering a range of responses to all 5 of the ‘BigIssues’intheKeyStage3syllabus.
The 5 big issues
1.IsthereaGod?
2.Whyistheresuffering?
3.Istherelifeafterdeath?
4.Humanrightsandsocialjustice
5. The environment
Before the Buddhist responses can be studied, students will need to be given an introduction to this religion. This will also apply to any other religions not studied in the primary phase.
EnquiRE Within strongly advocates an enquiry-focused model of planning and delivery of RE, enabling pupils to think deeply and critically about the AT1 knowledge they are receiving.InKeyStage3,theKeyQuestionfortheenquirywillbeoneoftheBigIssues,but this may be broken down into further questions to enable enquiry at the appropriate levelforthepupils.SeveralenquiriesmaybeneededbeforetheBigIssuequestioncanbe tackled.
TeachersmayfindthecriticalreflectionquestionsintheAT2(imp)sectionsoftheprogrammes of study helpful in identifying such questions. The 6-part planning process is recommended along with the 4-step planning model.
It is the teachers’ prerogative to choose which religious and philosophical responses their students study when considering each Big Issue.
51
Key
Sta
ge 3
- In
trod
uctio
n to
Bud
dhis
m
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
ThereisnocreatorG
od.
Eve
ry h
uman
bei
ng h
as th
e potentialtoreachhis/her
fullpotential/Buddhahood/
enlig
hten
men
t.
Hum
an b
eing
s ar
e in
a c
ycle
of
re-birth/reincarnation(Sam
sara)
due
to k
arm
a, a
nd th
eir a
im is
to
equa
lise
thei
r kar
ma
to b
reak
free
fro
m re
-birt
h an
d re
ach
nirv
ana.
Atta
chm
ent i
s th
e ca
use
of
suffe
ring.
Sour
ce:
Dha
rmap
ada
393-
4.
ThelifeandteachingsofSiddartha
Gautama,theBuddha.
Teac
hing
: E
ach
pers
on h
as th
e re
spon
sibi
lity
forhis/herownlife,happinessand
enlig
hten
men
t.
The
3 un
iver
sal t
ruth
s:A
nicc
a, D
ukka
, Ana
tta.
The
4 N
oble
Tru
ths.
The
8-fo
ld p
ath:
View
point
Awar
enes
sSpeech
Thou
ght
Act
ion
Livi
ngE
ffort
Con
cent
ratio
n
Med
itatio
n
LifeintheSangha
Lotusflower
Dha
rma
Bud
dhis
t shr
ines
Bhi
kkus
(mon
ks)
Bhi
kkhu
nis
(nun
s)
Bod
hisa
ttvas
e.g
. Av
alok
itesh
vara
Whe
elM
antra
sM
anda
las
AT2
(p)
Do
I hav
e a
sens
e of
my
own
iden
tity,
of b
eing
sim
ilar a
nd
different?
How
is m
y id
entit
y af
fect
ed b
y m
y senseofbelonging?
In w
hich
situ
atio
ns d
o I f
eel m
ost t
hat
Ibelong?
AT2
(imp)
How
diffi
cult
mig
ht I
find
it to
be
a m
embe
r of t
he S
angh
a?
Do
you
thin
g be
com
ing
a bh
ikku
or
bhi
kkhu
nis
is m
ore
or le
ss
diffi
cult
than
livi
ng th
e lif
e yo
u liv
e no
w?
AT2
(p)
Is m
y lif
e th
e be
st it
can
be
right
now?
How
wou
ld I
like
my
life
to lo
ok a
s anadult?
Do
I hav
e a
sens
e of
pur
pose
for
mylife?
Can
I re
cogn
ise
mom
ents
of
enlig
hten
men
t
AT2
(imp)
Wha
t is
the
poin
t of
med
itatio
n?
AT2
(p)
How
do
I kno
w w
hat m
y va
lues
are?
Wheredotheycom
efrom?What/
whoinfluencesme?
How
impo
rtant
is it
to m
e to
live
a
‘good’life?
Why/whynot?
Wha
t is
my
mor
al c
ode,
my
sens
e ofrightandwrong?
AT2
(imp)
Wha
t do
I thi
nk C
hris
tians
How
m
ight
the
8-fo
ld p
ath
mak
e a
diffe
renc
e to
the
wor
ld if
man
y pe
ople
live
d by
it?
Cou
ld it
mak
e a
diffe
renc
e to
th
e qu
ality
of m
y lif
e?
52
Key
Sta
ge 3
- B
ig Is
sue
1: Is
ther
e a
God
?B
uddh
ism
- Is
ther
e a
God
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
ThereisnocreatorG
od.
Eve
ry h
uman
bei
ng h
as th
e po
tent
ial t
o be
enl
ight
ened
, has
Buddhahoodwithinhim/her.
Sour
ce:
Dha
rmap
ada
393-
4A
ll pe
ople
are
equ
al a
nd h
ave
with
in th
em th
e B
uddh
a-na
ture
.
Teac
hing
: A
ll hu
man
bei
ngs
have
the
right
to
hap
pine
ss a
nd e
nlig
hten
men
t an
d m
ust t
ake
the
resp
onsi
bilit
y fo
r ac
hiev
ing
this
for t
hem
selv
es.
The
4 N
oble
Tru
ths.
The
8-Fo
ld P
ath
The
3 P
oiso
ns
The
5 P
rece
pts
Becom
ingamonk/nun
Ent
er in
to d
ialo
gue
with
B
uddh
ist v
isito
rs to
un
ders
tand
wha
t the
ir be
liefs
mea
n to
them
and
w
hat d
iffer
ence
thes
e m
ake
to th
eir l
ives
.
Med
itatio
n
Com
mitm
ent t
o theSangha
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?Ifso,w
hatarethesebeliefs?
AT2
(imp)
To w
hat e
xten
t can
I id
entif
y w
ith
the
Bud
dhis
t bel
ief t
hat t
here
is
no c
reat
or G
od?
Doe
s th
is m
ean
that
Bud
dhis
ts
are
athe
ists
?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
How
doe
s th
e be
lief i
n ta
king
re
spon
sibi
lity
for y
our o
wn
happ
ines
s an
d en
light
enm
ent
mak
e a
diffe
renc
e to
B
uddh
ists
?
AT2
(p)
Wha
t wou
ld m
y to
p 8
tips
for a
ha
ppy
lifes
tyle
and
pea
cefu
l wor
ld
be?
AT2
(imp)
How
do
my
top
tips
com
pare
to
the
Bud
dhis
t 8-fo
ld p
ath?
Is y
our v
isio
n of
hap
pine
ss th
e sa
me
as th
e B
uddh
ist v
iew
?
53
Chr
istia
nity
- Is
ther
e a
God
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Thereisoneeternal,creatorGod
who
car
es a
bout
eve
ry li
ving
thin
g.
Sour
ce:
The
Old
and
New
Tes
tam
ents
. (B
ible
).Genesis1.
John
1.
Act
s 17
:24-
29.
Act
s 2
Mar
k 12
:28-
34.
Jesu
s’ te
achi
ngs.
Jesus’crucifixionandresurrection.
Teac
hing
: GodwillrewardChristianswith
heav
en (l
ife a
fter d
eath
) if t
hey
ask
forg
iven
ess
for t
heir
‘sin
s’, f
orgi
ve
othe
rs a
nd d
o th
eir b
est t
o liv
e by
theTw
oGreatCom
mandm
ents.
Love
you
r nei
ghbo
ur a
s yo
u lo
ve y
ours
elf.
Faith
is p
ut in
to a
ctio
n in
nu
mer
ous
way
s, e
.g. c
harit
y w
ork
loca
lly a
nd a
broa
d,
attit
ude
and
rela
tions
hips
w
ith o
ther
peo
ple.
Ent
er in
to d
ialo
gue
with
C
hris
tians
abo
ut th
eir
belie
fs, h
ow th
ey c
ame
to
thes
e, a
nd w
hat d
iffer
ence
th
is m
akes
to th
eir l
ives
.
Wor
ship
and
pr
ayer
, priv
ate
and
com
mun
ally
at t
he
chur
ch
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?
AT2
(imp)
To w
hat e
xten
t can
I id
entif
y w
ith
the
Chr
istia
n be
lief t
hat t
here
is
one
eter
nal,
crea
tor G
od?
Why
doe
s/do
esn’
t thi
s m
ake
sens
e to
me?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
How
doe
s th
e C
hris
tian
belie
f in
a G
od w
ho k
now
s th
em
and
care
s ab
out t
hem
mak
e a
diffe
renc
e to
the
way
they
live
th
eir l
ives
?
AT2
(p)
Wha
t wou
ld b
e m
y to
p 2
rule
s fo
r eve
ryon
e to
live
by
in o
rder
to
createamorepeacefulworld?
AT2
(imp)
How
do
my
top
2 ru
les
com
pare
to th
e C
hris
tian
Two
Gre
at C
omm
andm
ents
?Is
you
r vis
ion
of a
pea
cefu
l w
orld
the
sam
e as
the
Chr
istia
n vi
ew?
54
Hin
duis
m -
Is th
ere
a G
od?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Bra
hman
is th
e ul
timat
e re
ality
th
at p
erm
eate
s ev
eryt
hing
and
is
ever
ywhe
re.
Sour
ce:
BhagavadGita18:61-62
7:7-
9.C
hand
ogya
4,1
0,4.
Teac
hing
: BG18:61-62
The
Lord
live
s in
the
hear
t of e
very
cr
eatu
re. T
ake
refu
ge u
tterly
in h
im.
Cha
ndog
ya 4
:10,
4B
rahm
an is
the
brea
th o
f life
, Brahm
anisjoy,Brahm
anisthe
heav
ens.
The
Trim
urti
repr
esen
ts
aspe
cts
of B
rahm
an:
Bra
hma:
Cre
ator
Vishnu:P
reserver
Shiva:D
estroyer
Pujainthehomeand
man
dir
Ent
er in
to d
ialo
gue
with
H
indu
vis
itors
to u
nder
stan
d th
eir b
elie
fs a
nd h
ow th
ese
mak
e a
diffe
renc
e to
thei
r liv
es.
BG7:7-9
Eve
ryth
ing
rest
s on
me
as p
earls
are
stru
ng o
n a
thre
ad. I
am
the
orig
inal
fra
gran
ce o
f the
ear
th. I
am
the
tast
e in
the
wat
er. I
am
theheatinthefireand
the
soun
d in
spa
ce. I
am
th
e lig
ht o
f the
sun
and
the
moo
n an
d th
e lif
e of
all
that
liv
es.
Med
itatio
n
Yoga
Cer
emon
ies,
e.g
. puja,arti
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?
AT2
(imp)
To w
hat e
xten
t can
I id
entif
y w
ith
the
Hin
du b
elie
f tha
t the
re is
one
ul
timat
e re
ality
that
per
mea
tes
ever
ythi
ng?
Why
doe
s/do
esn’
t thi
s m
ake
sens
e to
me?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
Wha
t und
erst
andi
ng o
f B
rahm
an d
o yo
u ta
ke fr
om th
e B
haga
vad
Gita
7:7
-9 q
uota
tion?
How
can
Bra
hman
be
in
ever
ythi
ng?
How
do
you
unde
rsta
nd th
is?
AT2
(p)
Do
I eve
r exp
erie
nce
the
mys
tery
an
d aw
e of
the
natu
ral c
ycle
of
natu
re a
nd w
onde
r wha
t kee
ps it
goingorhow
itstarted?
How
doIthinktheworldbegan?
AT2
(imp)
How
doe
s th
e im
age
of th
e Tr
imur
ti he
lp H
indu
peo
ple
mak
e se
nse
of th
e di
ffere
nt a
nd
pow
erfu
l asp
ects
of B
rahm
an?
Can
I se
e th
ese
aspe
cts
at w
ork
in th
e w
orld
?
55
Isla
m -
Is th
ere
a G
od?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
TheShahadah:
ThereisnoGodbutAllah
and
Muh
amm
ad (p
buh)
is h
is
mes
seng
er.
Sour
ce:
Qur
’an
Surah2:28f,2:115,3:190,55:3-13,
81:2
9,11
2.
Teac
hing
: BG18:61-62.
Live
life
ple
asin
g to
Alla
h an
d he
w
ill re
war
d yo
u w
ith H
eave
n.Surah2:28.
How
canyoudenyGod?Didhe
not g
ive
you
life
whe
n yo
u w
ere
dead
and
will
he
not c
ause
you
to
dieandthenrestoreyoutolife?
He
crea
ted
for y
ou a
ll th
at th
e ea
rth
cont
ains
… H
e ha
s kn
owle
dge
of
all t
hing
s.
Surah2:115
ToGodbelongstheEastand
Wes
t… H
e is
om
nipr
esen
t and
al
l-kno
win
g.Surah112
He
is A
llah,
the
one,
he
is e
tern
al
and
abso
lute
.
Ent
er in
to d
ialo
gue
with
Mus
lim v
isito
rs to
un
ders
tand
thei
r bel
iefs
an
d ho
w th
ese
mak
e a
diffe
renc
e to
thei
r liv
es.
The
5 P
illar
s
Rite
s of
Pas
sage
Faith
into
act
ion
e.g.
cha
rity
wor
k
Pra
yer
Wor
ship
Life
styl
e
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?
AT2
(imp)
How
is th
e M
uslim
bel
ief i
n A
llah
refle
cted
in fa
mily
life
?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
To w
hat e
xten
t doe
s M
uslim
pe
ople
’s b
elie
f in
Alla
h sh
ape
thei
r liv
es?
AT2
(p)
Wha
t is
my
mor
al c
ode
of c
ondu
ct
andhowdidIformit?
Doe
s it
help
me
stru
ctur
e m
y lif
e andknow
rightfromwrong?
AT2
(imp)
How
doe
s th
eir b
elie
f in
Alla
h he
lp to
giv
e st
ruct
ure
to M
uslim
pe
ople
’s li
ves
and
guid
e th
em
as to
how
to li
ve?
56
Juda
ism
- Is
ther
e a
G_d
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
ThereisonecreatorG_dwho
choo
ses
the
spec
ial C
oven
ant w
ith
the
Jew
ish
peop
le.
Sour
ce:
The
Tora
h.D
eute
rono
my
6:4.
HearO
Israel,theLordourG
_d,
the
Lord
is o
ne.
Exo
dus
20.
IamtheLordyourG
_dwho
brou
ght y
ou o
ut o
f Egy
pt…
WorshipnoG_dbutme.
Genesis1,C
reation
Deu
tero
nom
y 8:
5Rem
emberthattheLordyourG_d
correctsandpunishesyoujustasa
fath
er d
isci
plin
es h
is c
hild
ren.
Teac
hing
: G_distobehonouredand
wor
ship
ped
and
his
Law
s ob
eyed
.Je
wis
h pe
ople
are
cho
sen
to b
e in
thespecialcovenantw
ithG_dso
mus
t res
pond
acc
ordi
ngly.
Ent
er in
to d
ialo
gue
with
Jew
ish
visi
tors
to
unde
rsta
nd th
eir b
elie
fs
and
how
thes
e m
ake
a di
ffere
nce
to th
eir l
ives
.
The
10 C
omm
andm
ents
Kas
hrut
Wor
ship
and
pra
yer
Fest
ival
s, c
erem
onie
s
Rite
s of
Pas
sage
Brit
Mila
hBar/BatMitzvah
Clo
thes
Food
Ritu
als
and
cere
mon
ies
Mez
uzah
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?
AT2
(imp)
How
is J
ewis
h be
lief i
n G
_d
refle
cted
in fa
mily
life
or i
n sy
nago
gue
serv
ices
?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
How
doe
s liv
ing
by th
e To
rah
Law
s he
lp J
ewis
h pe
ople
lead
liv
es p
leas
ing
and
acce
ptab
le
to G
_d?
AT2
(p)
How
do
I dec
ide
how
to s
truct
ure
mytim
eandhowtolivemylife?
DoIhaveanyguidance?
AT2
(imp)
How
doe
s th
eir b
elie
f in
G_d
he
lp to
giv
e st
ruct
ure
to J
ewis
h pe
ople
’s li
ves
and
guid
e th
em
as to
how
to li
ve?
57
Sikh
ism
- Is
ther
e a
God
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
ThereisonecreatorGodwhoisin
ever
ythi
ng.
Sour
ce:
GuruGranthSahib.
1, 3
76, 1
239.
GGS1.
ThereisoneGod,E
ternalTruth
is h
is n
ame,
cre
ator
of a
ll th
ings
an
d th
e al
l-per
vadi
ng s
pirit
… T
he
univ
erse
com
es in
to b
eing
by
God’swill.
GGS376.
In a
ll cr
eatio
n is
the
lord
per
vasi
veGGS1239
He
who
sen
ds b
eing
s in
to th
e w
orld
, and
it is
he
who
cal
ls th
em
back
.
Teac
hing
: Goddeservestobehonouredand
wor
ship
ped
and
his
crea
tion
and
crea
tions
resp
ecte
d an
d lo
oked
af
ter.
Ent
er in
to d
ialo
gue
with
Sikhvisitorstounderstand
thei
r bel
iefs
and
how
thes
e m
ake
a di
ffere
nce
to th
eir
lives
.
Wor
ship
Fest
ival
s an
d ce
rem
onie
s attheGurdw
ara
Rite
s of
Pas
sage
, e.g
. A
mrit
, mar
riage
How
istheGuruGranth
Sahibtreatedwhenitis
readintheGurdw
ara?
Sew
a
Lang
ar
Clo
thes
5 K
’s
Food
Mus
ic
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?
AT2
(imp)
How
doe
s th
e Si
kh b
elie
f in
God
as
the
crea
tor o
f eve
ryth
ing
and
ever
yone
tran
slat
e in
to a
ctio
n an
d at
titud
e e.
g. to
war
ds e
qual
ity?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
AT2
(p)
Do
I hav
e a
theo
ry a
s to
how
the
worldcam
etoexist?
Is it
ass
ocia
ted
with
my
belie
f in
whetherGodexists?
AT2
(imp)
58
Hum
anis
m -
Is th
ere
a G
od?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
GenerallyHum
anistsdonot
believeinGodorgods.
Sour
ce:
Teac
hing
: AsthereisnoGodtomake
judgem
ents,peopleare
resp
onsi
ble
for t
heir
own
lifes
tyle
cho
ices
and
for t
akin
g re
spon
sibi
lity
for l
eadi
ng ‘g
ood’
liv
es a
nd n
ot h
arm
ing
othe
rs.
Ent
er in
to d
ialo
gue
with
H
uman
ist v
isito
rs to
un
ders
tand
thei
r bel
iefs
an
d ho
w th
ese
mak
e a
diffe
renc
e to
thei
r liv
es.
Rite
s of
pas
sage
ce
rem
onie
s
Hum
anis
ts p
refe
r to
talk
abo
ut
dim
ensi
ons
of h
uman
ex
perie
nce
such
asjoy,intuition,
sadn
ess,
pea
ce,
cont
entm
ent.
Life
styl
e ch
oice
s
AT2
(p)
Do
I bel
ong
to a
fam
ily, g
roup
or
relig
ious
com
mun
ity th
at h
olds
a
specificbeliefaboutwhetherGod
exists?
AT2
(imp)
Doe
s be
ing
an a
thei
st s
et
som
eone
apa
rt fr
om th
e m
ajor
ity
or s
impl
y gi
ve th
em a
noth
er
aspe
ct o
f ind
ivid
ualit
y?
AT2
(p)
Wha
t are
my
own
thou
ghts
and
be
liefs
abo
ut th
e ex
iste
nce
of
God?
Is it
impo
rtant
to m
e th
at I
wor
k outm
yow
nbeliefsystem?
Wha
t evi
denc
e w
ould
I ne
ed to
helpmewiththisprocess?
AT2
(imp)
D
oes
the
Hum
anis
t bel
ief
patte
rn c
onne
ct w
ith m
y ow
n be
lief p
ositi
on?
AT2
(p)
From
where/whomdoItake
moralguidance?
AT2
(imp)
H
ow d
o H
uman
ists
sho
w th
eir
belie
f tha
t mor
ality
is in
trin
sic
to s
ocie
ty?
59
Big
Issu
e 2:
Why
is th
ere
suffe
ring?
Bud
dhis
m -
Why
is th
ere
suffe
ring?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Suffering(Dukkha)exists,is
caus
ed b
y no
n-ac
cept
ance
, at
tach
men
t and
kar
ma,
and
can
be
alle
viat
ed u
sing
the
8-fo
ld p
ath
and
by u
nder
stan
ding
it a
nd v
iew
ing
it in
a d
iffer
ent w
ay.
Sour
ce:
Dha
rmap
ada
and
teac
hing
s…
Teac
hing
: A
ll hu
man
bei
ngs
have
the
right
. The3UniversalTruths.
The
4 N
oble
Tru
ths.
The
8-Fo
ld P
ath
The
3 Je
wel
s
The
5 P
rece
pts
TheSangha
Ent
er in
to d
ialo
gue
with
B
uddh
ist v
isito
rs to
un
ders
tand
wha
t the
y be
lieve
cau
ses
suffe
ring
and
Bud
dhis
m’s
ans
wer
to
alle
viat
ing
it.
Live
s of
insp
iring
Bud
dhis
ts
who
hav
e de
dica
ted
thei
r liv
es to
alle
viat
ing
the
suffe
ring
of o
ther
s.
Med
itatio
n
Bec
omin
g a
bhik
ku (m
onk)
or
bhik
kuni
(nun
)
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g fo
r meandothers?
AT2
(imp)
If de
ath
and
illne
ss s
till e
xist
in
peop
le’s
live
s, h
ow c
an B
uddh
ists
be
lieve
that
all
suffe
ring
can
be
alle
viat
ed?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed
physicaloremotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
Wha
t is
the
Bud
dhis
t bel
ief
abou
t wha
t cau
ses
Duk
kha?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
Wha
t wou
ld th
e w
orld
look
like
if
ever
yone
follo
wed
the
8-fo
ld
path
?W
ould
suf
ferin
g be
alle
viat
ed?
60
Chr
istia
nity
- W
hy is
ther
e su
fferin
g?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Godrewardspeoplewhoask
forg
iven
ess
for t
heir
sins
with
life
af
ter d
eath
. Eve
ryon
e si
ns b
ecau
se
theyhavefree-will(G
enesisstory)
and
mak
e de
cisi
ons
base
d on
wha
t theywant,asopposedtowhatG
od
may
wan
t fro
m th
em, b
ut th
roug
h Jesus’sacrificetheycangain
forg
iven
ess.
Sour
ce:
Old
Tes
tam
ent.
Genesis1,2.
Adam/Eveandoriginalsin.
New
Tes
tam
ent.
Mat
thew
26:
36-4
2.JesusinGethsem
ane.
Mat
thew
5:3
-10.
Bea
titud
es, B
less
ed a
re th
ose
who
ar
e pe
rsec
uted
.E
xam
ples
of J
esus
taki
ng a
way
sufferingbyhealing/turningwater
intowine/feeding5000people.
Teac
hing
: Th
e Lo
rd’s
Pra
yer.
FollowingtheTw
oGreat.
Com
man
dmen
ts w
ould
alle
viat
e.
suffe
ring.
NotfollowingGod’swillcauses
suffe
ring.
Wor
ship
and
pra
yer,
priv
ate
and
com
mun
al in
a c
hurc
h.
Put
ting
faith
into
act
ion
by
alle
viat
ing
the
suffe
ring
of
othe
rs a
nd b
y no
t cau
sing
su
fferin
g to
sel
f or o
ther
s,
e.g.
char
ity w
ork,
car
eer c
hoic
es
in c
arin
g pr
ofes
sion
s,
look
ing
afte
r fam
ily a
nd
frien
ds, c
arin
g fo
r the
en
viro
nmen
t.
Live
s of
insp
iring
Chr
istia
ns
who
hav
e de
dica
ted
thei
r liv
es to
alle
viat
ing
the
suffe
ring
of o
ther
s.
Ent
er in
to d
ialo
gue
with
Chr
istia
n vi
sito
r to
unde
rsta
nd w
hat t
hey
belie
ve c
ause
s su
fferin
g an
d C
hris
tiani
ty’s
ans
wer
to
alle
viat
ing
it.
The
Lord
’s P
raye
r
Life
styl
e ch
oice
s
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g fo
r meandothers?
AT2
(imp)
Can
alle
viat
ing
othe
r peo
ple’
s su
fferin
g ev
er b
e an
uns
elfis
h ac
t, or
is th
ere
alw
ays
a “w
hat’s
in it
fo
r me”
fact
or?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed
physicaloremotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
If G
od is
all-
know
ing
and
all p
ower
ful,
can
Chr
istia
ns
ever
und
erst
and
why
ther
e is
su
fferin
g in
the
wor
ld a
nd w
hy
God
allo
ws
it to
car
ry o
n?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
How
can
cau
sing
peo
ple
suffe
ring
thro
ugh
confl
ict a
nd
tens
ion
betw
een
relig
ions
be
just
ified
?
61
Hin
duis
m -
Why
is th
ere
suffe
ring?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
The
Law
of C
ause
and
Effe
ct
(Kar
ma)
mea
ns e
very
act
ion
has
its c
onse
quen
ce a
nd k
arm
a is
bui
lt ov
er m
any
inca
rnat
ions
, thu
s so
me
suffe
ring
is th
e co
nseq
uenc
e of
ac
tions
.
Sour
ce:
ChandogyaUpanishad8:12.1
The
body
is m
orta
l…bu
t with
in it
dw
ells
the
imm
orta
l sel
f. Th
is s
elf…
issubjecttopleasureandpain…
freed
om fr
om p
leas
ure
and
pain
cannomanfind.
BrihadaranyakaUpanishad
As
a m
an a
cts,
as
he b
ehav
es, s
o do
es h
e be
com
e. W
hoso
ever
doe
s go
od, b
ecom
es g
ood,
who
soev
er
does
evi
l, be
com
es e
vil.
Teac
hing
: Ta
ke re
spon
sibi
lity
for y
our o
wn
actio
ns a
nd th
ough
ts, c
ause
no
harm
and
alle
viat
e th
e su
fferin
g of
ot
hers
to b
ring
posi
tive
karm
a to
yo
urse
lf.
Ent
er in
to d
ialo
gue
with
H
indu
vis
itors
to u
nder
stan
d w
hat t
hey
belie
ve c
ause
s su
fferin
g an
d H
indu
ism
’s
answ
er to
alle
viat
ing
it.
Live
s of
insp
iring
Hin
dus
who
hav
e de
dica
ted
thei
r liv
es to
alle
viat
ing
the
suffe
ring
of o
ther
s.
Ahi
msa
. Cho
osin
g a
non-
viol
ent l
ifest
yle
and
caus
ing
no h
arm
to li
ving
thin
gs.
Wor
ship
and
ritu
als
aski
ng
for B
rahm
an’s
gui
danc
e
Life
styl
e ch
oice
s
Yoga
Med
itatio
n
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g to
meandothers?
AT2
(imp)
Can
alle
viat
ing
othe
r peo
ple’
s C
an a
llevi
atin
g ot
her p
eopl
e’s
suffe
ring
ever
be
an u
nsel
fish
act,
or is
ther
e al
way
s a
“wha
t’s in
it
for m
e” fa
ctor
?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed
physicaloremotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
How
can
exp
erie
ncin
g su
fferin
g he
lp a
per
son
grow
an
d de
velo
p sp
iritu
ally
and
can
th
is b
ring
‘goo
d’ k
arm
a?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
If th
e w
orld
live
d by
the
prin
cipl
e of
Ahi
msa
wou
ld
suffe
ring
be e
limin
ated
or a
t le
ast a
llevi
ated
?
62
Isla
m -
Why
is th
ere
suffe
ring?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Mus
lims
are
guid
ed in
all
they
do
by
the
teac
hing
s of
Alla
h. L
ife
and
its s
uffe
ring
are
a te
st. A
llah
rew
ards
with
hea
ven.
Sour
ce:
The
Qur
’an.
Surah2:155-6.
Be
sure
we
shal
l tes
t you
with
so
met
hing
of f
ear a
nd h
unge
r, so
me
loss
in g
oods
or l
ives
or t
he
fruits
of y
our t
oil,
but g
ive
glad
tid
ings
to th
ose
who
pat
ient
ly
pers
ever
e…Surah30:41.
Evi
l has
com
e to
the
land
bec
ause
of
man
’s d
eeds
.
Teac
hing
: Fo
llow
Alla
h’s
will
and
lead
a ‘g
ood’
life.Sufferingisatest.
Ent
er in
to d
ialo
gue
with
Mus
lim v
isito
rs to
un
ders
tand
wha
t the
y be
lieve
cau
ses
suffe
ring
and
Isla
m’s
ans
wer
to
alle
viat
ing
it.
Live
s of
insp
iring
Mus
lims
who
hav
e de
dica
ted
thei
r liv
es to
alle
viat
ing
the
suffe
ring
of o
ther
s.
Zaka
t
Saw
m
Pra
yer a
nd w
orsh
ip
Pra
yer
Life
styl
e ch
oice
s
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g to
meandothers?
AT2
(imp)
Can
alle
viat
ing
othe
r peo
ple’
s su
fferin
g ev
er b
e an
uns
elfis
h ac
t, or
is th
ere
alw
ays
a “w
hat’s
in it
fo
r me”
fact
or?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed H
ave
you
ever
exp
erie
nced
phy
sica
l or
emotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
Wou
ld s
eein
g su
fferin
g as
a
test
mak
e it
easi
er fo
r Mus
lim
peop
le to
cop
e w
ith?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
How
can
cau
sing
peo
ple
suffe
ring
thro
ugh
confl
ict a
nd
tens
ion
betw
een
relig
ions
be
just
ified
?
63
Juda
ism
- W
hy is
ther
e su
fferin
g?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:G-dhasinvitedJewish
peop
le
into
a s
peci
al C
oven
ant w
ith h
im
and
give
n th
em g
uida
nce
on
howtolive.S
ufferingisseenas
a pu
nish
men
t, as
a te
st to
brin
g peoplebacktoG_dandasa
mea
ns o
f dis
cipl
ine.
Sour
ce:
Deu
tero
nom
y 8:
5.Rem
emberthattheLordyourG_d
correctsandpunishesyoujustasa
fath
er d
isci
plin
es h
is c
hild
ren.
Deu
tero
nom
y 28
:15
If yo
u do
not
obe
y th
e Lo
rd y
our
G_danddonotcarefullyfollowall
his
com
man
ds a
nd d
ecre
es…
all
thes
e cu
rses
will
com
e up
on y
ou
and
over
take
you
.Genesis22:1-2
Som
etimelater,G_dtested
Abr
aham
. He
said
to h
im,
“Abraham
,takeyourson,youronly
sonIsaac.Sacrificehimasaburnt
offering”.
Talm
udNopersonbruiseshisfingerhere
on e
arth
unl
ess
it w
as d
ecre
ed
agai
nst h
im in
hea
ven.
Teac
hing
: ObeyG_d’swill,stayinthe
Cov
enan
t with
him
and
you
will
be
rew
arde
d.
Ent
er in
to d
ialo
gue
with
Jew
ish
visi
tors
to
unde
rsta
nd w
hat t
hey
belie
ve c
ause
s su
fferin
g an
d Ju
dais
m’s
ans
wer
to
alle
viat
ing
it.
Live
s of
insp
iring
Jew
s w
ho
have
ded
icat
ed th
eir l
ives
to
alle
viat
ing
the
suffe
ring
of o
ther
s.
Wor
ship
and
pra
yer
Rite
s of
Pas
sage
Life
styl
e ch
oice
s
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g to
meandothers?
AT2
(imp)
Can
alle
viat
ing
othe
r peo
ple’
s su
fferin
g ev
er b
e an
uns
elfis
h ac
t, or
is th
ere
alw
ays
a “w
hat’s
in it
fo
r me”
fact
or?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed
physicaloremotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
Is it
fair
that
suf
ferin
g is
a te
st
and
puni
shm
ent f
rom
G_d
?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
How
can
cau
sing
peo
ple
suffe
ring
thro
ugh
confl
ict a
nd
tens
ion
betw
een
relig
ions
be
just
ified
?
64
Sikh
ism
- W
hy is
ther
e su
fferin
g?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Godcreatesgoodandbadand
wan
ts p
eopl
e to
lead
goo
d liv
es
and
be re
war
ded.
Sour
ce:
GuruGranthSahib.
1172
The
crea
tor c
reat
ed b
oth
pois
on
and
nect
ar.
GuruGranthSahib.
757
Lord
, whe
n I a
m h
appy
I w
ill
wor
ship
you
onl
y; w
hen
I suf
fer I
w
ill n
ot fo
rget
you
.
Teac
hing
: DeveloptrustandfaithinGod,lead
a go
od li
fe, g
aini
ng p
ositi
ve k
arm
a an
d yo
u w
ill b
reak
free
from
the
cycl
e of
rein
carn
atio
n.
Ent
er in
to d
ialo
gue
with
Sikhvisitorstounderstand
wha
t the
y be
lieve
cau
ses
sufferingandSikhism
’s
answ
er to
alle
viat
ing
it.
LivesofinspiringSikhs,
the
guru
s an
d ot
hers
, who
ha
ve d
edic
ated
thei
r liv
es
to a
llevi
atin
g th
e su
fferin
g of
oth
ers.
Sew
a(charity)
Lang
ar
Sikhsoftenchoose
vege
taria
nism
Pra
yer a
nd
wor
ship
Am
rit C
erem
ony
The
5 K
’s
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g to
meandothers?
AT2
(imp)
Can
alle
viat
ing
othe
r peo
ple’
s su
fferin
g ev
er b
e an
uns
elfis
h ac
t, or
is th
ere
alw
ays
a “w
hat’s
in it
fo
r me”
fact
or?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed
physicaloremotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
How
mig
ht S
ikh
peop
le e
xpla
in
the
suffe
ring
caus
ed th
roug
h na
tura
l dis
aste
rs?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
How
can
Sik
h pe
ople
sho
w
thei
r com
mitm
ent t
o fo
llow
ing
the
will
of G
od, a
nd h
ow m
ight
th
is a
llevi
ate
thei
r suf
ferin
g?
65
Hum
anis
m -
Why
is th
ere
suffe
ring?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Sufferingisafactofexistenceand
has
no h
ighe
r pur
pose
.
Sour
ce:
Hum
an re
ason
, no
sacr
ed b
ooks
.
Teac
hing
: D
o yo
ur b
est t
o en
sure
you
are
not
th
e ca
use
of s
uffe
ring
in o
ther
s,
and
look
for s
olut
ions
to h
uman
-ca
used
suf
ferin
g.
Ent
er in
to d
ialo
gue
with
H
uman
ist v
isito
rs to
un
ders
tand
wha
t the
y be
lieve
cau
ses
suffe
ring
and
Hum
anis
m’s
ans
wer
to
alle
viat
ing
it.
Live
s of
insp
iring
Hum
anis
ts
who
hav
e de
dica
ted
thei
r liv
es to
alle
viat
ing
the
suffe
ring
of o
ther
s.
Hum
anis
ts lo
ok to
med
ical
sc
ienc
e an
d ed
ucat
ion
to p
reve
nt a
nd re
lieve
su
fferin
g.
They
enc
oura
ge
com
pass
ion
for f
ello
w
hum
an b
eing
s, b
elie
ving
th
is to
be
a na
tura
l ins
tinct
in
hum
an n
atur
e.
Som
eHum
anists
use
med
itatio
n andreflection
Bel
ief i
nto
actio
n in
th
e w
orld
AT2
(p)
Do
I see
mys
elf a
s a
vict
im, r
escu
er
orpersecutor?DoItakeonallthese
rolesatdifferenttimes?Wheredo
theserolescomefrom?How
might
this
cau
se o
r alle
viat
e su
fferin
g to
meandothers?
AT2
(imp)
Can
alle
viat
ing
othe
r peo
ple’
s su
fferin
g ev
er b
e an
uns
elfis
h ac
t, or
is th
ere
alw
ays
a “w
hat’s
in it
fo
r me”
fact
or?
AT2
(p)
Hav
e yo
u ev
er e
xper
ienc
ed
physicaloremotionalsuffering?
How
didyoucopewithit?Were
youeagertofindthecauseofit?
Did
the
expe
rienc
e ch
ange
you
in
anyway?
AT2
(imp)
With
no
God
to b
lam
e fo
r su
fferin
g or
to a
sk fo
r sup
port
to
cop
e w
ith s
uffe
ring,
how
do
Hum
anis
ts fi
nd s
tren
gth
to
hand
le s
uffe
ring
in th
eir l
ives
?
AT2
(p)
Do
I mak
e it
my
busi
ness
not
to
be th
e ca
use
of o
ther
peo
ple’
s suffering?How
doIdothis?Why/
whynot?
Can
I id
entif
y di
ffere
nt c
ause
s ofsuffering,e.g.natural/hum
an-
madedisasters?
AT2
(imp)
How
mig
ht H
uman
ists
use
th
eir i
nstin
ctua
l com
pass
ion
to
alle
viat
e su
fferin
g?
66
Big
Issu
e 3:
Is th
ere
life
afte
r dea
th?
Bud
dhis
m -
Is th
ere
life
afte
r dea
th?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Re-
birth
.K
arm
a.N
irvan
a.D
harm
a.8-
Fold
Pat
h.
Sour
ce:
The
Tibe
tan
Boo
k of
the
Dea
d.B
uddh
a N
ikay
a.11
:186
.If
som
e pe
rson
or a
nim
al is
pr
esen
tly a
nnoy
ing
you,
a w
ay
to s
top
ill w
ill to
war
ds th
em is
to
reflectthatinapastlifetheymay
have
bee
n a
clos
e re
lativ
e or
fri
end.
The
Bud
dha.
It is
uns
ure
if to
mor
row
or t
he n
ext
life
will
com
e.
Teac
hing
: Th
e pr
esen
t mom
ent i
s th
e m
ost
impo
rtant
focu
s. E
nlig
hten
men
t ca
n be
ach
ieve
d no
w w
ithou
t w
aitin
g un
til a
noth
er re
-birt
h or
lif
e af
ter t
his
one.
Doi
ng g
ood
and
gain
ing
posi
tive
karm
a en
able
th
e re
leas
e fro
m re
-birt
hs to
gai
n ni
rvan
a.
Fune
ral c
usto
ms
Life
styl
e ch
oice
sTh
e 8-
Fold
Pat
h
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Whe
el
Lotusflower
Med
itatio
n
Bud
dha
Man
tra
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
Doe
s th
e be
lief i
n re
inca
rnat
ion
mak
e se
nse
to y
ou?
How
do
you
resp
ond
to th
e B
uddh
a N
ikay
a qu
otat
ion
11:1
86?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
If th
e pr
esen
t mom
ent i
s th
e on
ly re
ality
, and
enl
ight
enm
ent
can
be g
aine
d at
any
tim
e, w
hat
wou
ld b
e th
e po
int o
f wor
ryin
g ab
out l
ife a
fter d
eath
?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
Wou
ld y
ou tr
y ha
rder
to li
ve a
go
od li
fe if
you
bel
ieve
d yo
u w
ere
gath
erin
g ka
rma,
whi
ch
wou
ld a
ffect
you
whe
n yo
u re
ach
nirv
ana?
67
Chr
istia
nity
- Is
ther
e lif
e af
ter d
eath
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Jesu
s’ re
surr
ectio
n pr
oves
to
Chr
istia
ns th
at th
ere
is li
fe a
fter
deat
h, fo
r eve
ryon
e w
ho a
sks
for
forgivenessfromGodanddoes
thei
r bes
t to
live
by J
esus
’ tea
chin
g an
d ex
ampl
e.
Sour
ce:
Mat
thew
25:
31-4
6SheepandGoats
Luke
23:
42-3
Crim
inal
on
cros
sLu
ke 1
4:15
-24
A ba
nque
t in
heav
en1
Cor
inth
ians
15:
42-4
4W
hen
the
body
is b
urie
d it
is
mor
tal;
whe
n ra
ised
it is
imm
orta
l.
Teac
hing
: LivealifepleasingtoGodandyou
will
be
rew
arde
d w
ith h
eave
n w
hen
your
phy
sica
l bod
y di
es. T
he s
oul
is im
mor
tal.
TheEucharist/M
ass/Holy
Com
mun
ion
FuneralService
LivebytheTw
oGreat
Com
man
dmen
ts
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Pra
yer
Art
Mus
ic
Eas
ter h
ymns
Sym
bols:
Cross,crucifix,
Eas
ter e
ggs
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
Why
do
Chr
istia
ns b
elie
ve it
w
as n
eces
sary
for J
esus
to d
ie
in o
rder
to o
ffer t
hem
life
afte
r de
ath?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
How
wou
ld C
hris
tians
des
crib
e he
aven
and
hel
l? W
hat m
ight
th
ey m
ean
whe
n th
ey s
ay
heav
en c
an b
e he
re a
nd n
ow,
not j
ust a
fter t
he d
eath
of t
he
phys
ical
bod
y?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
How
mig
ht th
e be
lief i
n lif
e af
ter d
eath
affe
ct C
hris
tian
view
s ab
out e
thic
al is
sues
like
as
sist
ed s
uici
de?
68
Hin
duis
m -
Is th
ere
life
afte
r dea
th?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Sam
sara.
Mok
sha.
Kar
ma.
Dha
rma.
Sour
ce:
BhagavadGita.
2:11
-13
The
wis
e do
not
grie
ve fo
r the
dea
d or
the
livin
g.
Nev
er w
as th
ere
a tim
e w
hen
I w
as n
ot, n
or y
ou, n
or th
ese
othe
rs,
nor w
ill th
ere
ever
be
a tim
e w
hen
we
shal
l cea
se to
be.
As
the
soul
pas
ses
in th
is b
ody
thro
ugh
child
hood
, you
th a
nd o
ld a
ge, e
ven
so it
is ta
king
on
anot
her b
ody.
BrihadaranyakaUpanishad
As
a m
an a
cts,
as
he b
ehav
es, s
o do
es h
e be
com
e. W
hoso
ever
doe
s go
od, b
ecom
es g
ood,
who
soev
er
does
evi
l, be
com
es e
vil.
Teac
hing
: Freedomfrom
Sam
saraispossible
by e
qual
isin
g yo
ur k
arm
a. T
his
is
your
resp
onsi
bilit
y.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Fune
ral c
usto
ms
(Varanasi)
Tem
ple
Arti
Med
itatio
n
Sym
bolism:m
urtis
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
Wha
t is
the
sign
ifica
nce
of th
e cr
emat
ion
cere
mon
y an
d fu
nera
l cu
stom
s fo
r Hin
dus?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
Wha
t is
my
resp
onse
to th
e H
indu
bel
ief i
n Sa
msa
ra a
nd
Mok
sha?
D
oes
this
mak
e se
nse
to m
e?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
Wha
t diff
eren
ce d
oes
wor
king
to
gai
n po
sitiv
e ka
rma
mak
e to
a
Hin
du in
his
cur
rent
life
, and
w
ith re
gard
to h
is fr
eedo
m fr
om
Sam
sara
? W
hy w
ould
a H
indu
w
ant t
o ga
in fr
eedo
m fr
om
Sam
sara
if th
is li
fetim
e is
a
happ
y on
e w
ith li
ttle
suffe
ring?
69
Isla
m -
Is th
ere
life
afte
r dea
th?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
The
natu
re o
f life
afte
r dea
th
depe
nds
on th
e qu
ality
of t
he li
fe
ledonearth.A
llahwillbethejudge.
Sour
ce:
TheQur’anSurah56
You
shal
l ent
er g
arde
ns w
ater
ed b
y ru
nnin
g st
ream
s in
whi
ch y
ou s
hall
abid
e fo
reve
r… th
e rig
hteo
us s
hall
reclineonjewelledcouchesfaceto
face
and
ther
e sh
all w
ait o
n th
em
imm
orta
l you
ths.
As
for t
hose
on
the
left
hand
they
sh
all d
wel
l am
idst
sco
rchi
ng w
inds
an
d se
ethi
ng w
ater
; in
the
shad
e of
pi
tch
blac
k sm
oke,
nei
ther
coo
l nor
refreshing.Suchshallbetheirfare
on th
e da
y of
reck
onin
g.
Teac
hing
: Li
ving
acc
ordi
ng to
Alla
h’s
will
br
ings
rew
ard
in th
e lif
e af
ter d
eath
.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Fune
ral c
usto
ms
Jiha
d th
eorie
s
Shahadah
Pra
yer
Zaka
t
Saw
m
Hajj
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
Com
pare
you
r ide
a of
hea
ven
with
the
pict
ure
pain
ted
in S
urah
56
. How
are
they
the
sam
e or
di
ffere
nt?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
Is it
fair
that
the
natu
re o
f life
af
ter d
eath
, eith
er re
war
d or
pu
nish
men
t, is
dec
ided
by
Alla
h at
a p
erso
n’s
judg
emen
t da
y?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
To w
hat e
xten
t do
you
thin
k th
e pr
omis
e of
rew
ard
in h
eave
n af
ter t
he d
eath
of t
he p
hysi
cal
body
is a
pow
erfu
l mot
ivat
ion
for l
eadi
ng a
life
acc
ordi
ng to
A
llah’
s w
ill?
70
Juda
ism
- Is
ther
e lif
e af
ter d
eath
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Ther
e is
life
afte
r dea
th a
nd th
e na
ture
of i
t is
dete
rmin
ed b
y th
e qu
ality
of t
he li
fe li
ved
now
.
Sour
ce:
Talm
udIn
the
wor
ld to
com
e th
ere
will
be
no
eatin
g, n
or d
rinki
ng,
nor p
rocr
eatio
n, n
or b
usin
ess,
norjealousy,norhatred,nor
com
petit
ion.
But
the
right
eous
will
si
t with
cro
wns
on
thei
r hea
ds,
feas
ting
on th
e ra
dian
ce o
f the
di
vine
pre
senc
e.Jo
b 1:
20Th
e Lo
rd g
ave
and
the
Lord
take
th
away
.
Teac
hing
: LivelifepleasingtoG_d,honouring
the
Cov
enan
t, an
d yo
u w
ill b
e re
war
ded
with
hea
ven.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Jew
ish
buria
l rite
s
SittingShiva
Yahr
zeit
(Mem
oria
l can
dle)
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
Wha
t is
the
sign
ifica
nce
of s
ittin
g sh
iva?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
How
mig
ht th
e be
lief i
n lif
e af
ter d
eath
affe
ct J
ewis
h pe
ople
’s v
iew
s ab
out e
thic
al
issu
es li
ke a
ssis
ted
suic
ide?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
To w
hat e
xten
t do
you
thin
k th
e pr
omis
e of
rew
ard
in h
eave
n af
ter t
he d
eath
of t
he p
hysi
cal
body
is a
pow
erfu
l mot
ivat
ion
for l
eadi
ng a
life
acc
ordi
ng to
G
-d’s
will
?
71
Sikh
ism
- Is
ther
e lif
e af
ter d
eath
?A
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Eve
ryon
e ha
s an
imm
orta
l sou
l w
hich
is re
inca
rnat
ed u
ntil
it br
eaks
freeandreturnstoGod.
Sour
ce:
GuruGranthSahib
793
The
daw
n of
a n
ew d
ay is
the
mes
sage
of a
sun
set.
Ear
th is
not
a
perm
anen
t hom
e. L
ife is
like
a
shad
ow o
n a
wal
l.GGS176
For s
ever
al b
irths
I w
as a
wor
m.
For s
ever
al b
irths
an
elep
hant
, a
fish,adeer…
Seeknowunionwith
the
Lord
of t
he u
nive
rse,
for n
ow is
th
e tim
e.GGS868
Our
sou
l is
the
imag
e of
the
transcendentG
od…
GGS1239
Teac
hing
: Le
adin
g a
good
life
and
equ
alis
ing
your
kar
ma
has
the
prom
ise
of
beingreunitedwithGod.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Pra
yer
WorshipattheGurdw
ara
Sew
a
Lang
ar
Cre
mat
ion
and
fune
ral
cust
oms
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
Wha
t is
the
sign
ifica
nce
of th
e Si
kh c
rem
atio
n/fu
nera
l cus
tom
s?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
Wha
t is
my
resp
onse
to th
e Si
kh b
elie
f in
rein
carn
atio
n?
Doe
s th
is m
ake
sens
e to
me?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
Wha
t diff
eren
ce d
oes
wor
king
to
gai
n po
sitiv
e ka
rma
mak
e to
a S
ikh
in h
is c
urre
nt li
fe,
and
with
rega
rd to
his
free
dom
fr
om S
amsa
ra?
Why
wou
ld a
Si
kh w
ant t
o ga
in fr
eedo
m fr
om
Sam
sara
if th
is li
fetim
e is
a
happ
y on
e w
ith li
ttle
suffe
ring?
72
Hum
anis
m -
Is th
ere
life
afte
r dea
th?
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
The
surv
ival
of t
he c
onsc
ious
min
d af
ter t
he d
eath
of t
he h
uman
bra
in
cann
ot b
e re
conc
iled
with
sci
ence
.Th
ere
is n
ot li
fe a
fter t
he d
eath
of
the
phys
ical
bod
y.
Sour
ce:
Hum
an re
ason
.N
o sa
cred
text
s.
Teac
hing
: Le
adin
g a
good
life
and
equ
alis
ing
Live
life
wel
l now
.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Hum
anis
t fun
eral
ce
rem
onie
s ar
e no
n-re
ligio
us a
nd c
eleb
rate
life
.
AT2
(p)
Why
do
peop
le s
eem
so
conc
erne
d to
kno
w w
hat h
appe
ns a
fter t
he
deathofthephysicalbody?
Doyoubelongtoagroup/family/
relig
ious
com
mun
ity th
at h
as s
trong
beliefsaboutthis?Doyouagreewith
these?
AT2
(imp)
How
mig
ht C
hris
tian
pare
nts
resp
ond
to th
eir t
eena
ge s
on
anno
unci
ng h
is H
uman
ist
philo
soph
y?
AT2
(p)
Wha
t do
I bel
ieve
hap
pens
afte
r thedeathofthisphysicalbody?
Do
thes
e be
liefs
sca
re m
e or
reassureme?
AT2
(imp)
Wha
t is
my
resp
onse
to th
e H
ow m
ight
the
belie
f tha
t the
re
is n
o lif
e af
ter d
eath
affe
ct
Hum
anis
ts’ v
iew
s ab
out e
thic
al
issu
es li
ke a
ssis
ted
suic
ide?
AT2
(p)
How
do
my
belie
fs a
bout
life
afte
r de
ath
affe
ct th
e w
ay I
am li
ving
mylifenow?
AT2
(imp)
To w
hat e
xten
t do
you
thin
k th
e be
lief t
hat t
here
is o
nly
life
now
and
no
life
afte
r dea
th,
mot
ivat
es H
uman
ists
to m
ake
the
mos
t of l
ife?
Cou
ld th
is
lead
to a
life
live
d se
lfish
ly?
Wha
t is
the
Hum
anis
t res
pons
e to
this
?
73
Big
Issu
e 4:
Hum
an R
ight
s an
d So
cial
Jus
tice
Bud
dhis
m -
Hum
an R
ight
s an
d So
cial
Jus
tice
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
All
peop
le h
ave
the
Bud
dha-
natu
re
with
in s
o sh
ould
be
treat
ed w
ith
respectandnon-judgem
entally.
All
bein
gs h
ave
the
right
to li
ve in
pe
ace
and
equa
lity.
Sour
ce:
Dha
rmap
ada
393-
4A
ll pe
ople
are
equ
al a
nd h
ave
with
in th
em th
e B
uddh
a-na
ture
.D
harm
apad
a 6
Man
y do
not
kno
w w
e ar
e he
re to
liv
e in
har
mon
y.D
alai
Lam
aTh
e lif
e of
all
bein
gs, h
uman
, an
imal
or o
ther
wis
e, is
pre
ciou
s,
and
all h
ave
the
sam
e rig
ht to
ha
ppin
ess.
Teac
hing
: R
espe
ct a
ll liv
ing
thin
gs a
nd c
ause
no
har
m.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Life
styl
e ch
oice
s e.
g.
ethi
cally
-pro
duce
d pr
oduc
ts
Bud
dhis
t aid
org
anis
atio
ns
The
sang
ha
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
Whe
re th
is re
ligio
n/ph
iloso
phy
is
prac
tised
, is
ther
e a
disr
egar
d fo
r hu
man
righ
ts a
nd h
ow m
ight
the
relig
ion/
philo
soph
y tr
y to
add
ress
th
is?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
Free
dom
of s
peec
h is
den
ied
in
som
e co
untr
ies.
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
74
Chr
istia
nity
- H
uman
Rig
hts
and
Soci
al J
ustic
eA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
AllpeoplearemadeinGod’s
imag
e.A
ll pe
ople
are
invi
ted
to h
ave
a relationshipwithGod.
All
peop
le a
re v
alue
d eq
ually
and
ha
ve a
uni
que
plac
e in
the
wor
ld
and
a un
ique
con
tribu
tion
to m
ake.
Sour
ce:
Genesis1:27
Mar
k 12
:31
Mat
thew
7:1
2R
oman
s 12
:18
John
13:
34M
atth
ew 7
:1Lu
ke 1
0:25
-37
Mat
thew
5:4
3-48
Galatians3:28
Teac
hing
: E
very
one
shou
ld b
e tre
ated
as
equallyvaluabletoGod.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Life
styl
e ch
oice
s e.
g.
ethi
cal p
rodu
cts
Chr
istia
n ai
d or
gani
satio
ns
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
Whe
re th
is re
ligio
n/ph
iloso
phy
is
How
doe
s th
is re
ligio
n/ph
iloso
phy
wor
k to
uph
old
the
Hum
an R
ight
s ag
enda
?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
In w
hich
whe
re th
is re
ligio
n/ph
iloso
phy
is p
ract
ised
is th
ere
a di
sreg
ard
for h
uman
righ
ts
and
how
mig
ht th
e re
ligio
n/ph
iloso
phy
try
to a
ddre
ss th
is?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
75
Hin
duis
m -
Hum
an R
ight
s an
d So
cial
Jus
tice
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Eve
ryon
e is
equ
al.
Sour
ce:
BhagavadGita9:29
I loo
k up
on a
ll cr
eatu
res
equa
lly.
YajurV
eda13:47
No
pers
on s
houl
d ki
ll an
imal
s he
lpfu
l to
all.
Rat
her b
y se
rvin
g th
em, o
ne s
houl
d at
tain
hap
pine
ss.
Teac
hing
: Tr
eat e
very
one
with
resp
ect.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Hin
du a
id o
rgan
isat
ions
Life
styl
e ch
oice
s
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
How
doe
s th
is re
ligio
n/ph
iloso
phy
wor
k to
uph
old
the
Hum
an R
ight
s ag
enda
?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
In w
hich
whe
re th
is re
ligio
n/ph
iloso
phy
is p
ract
ised
is th
ere
a di
sreg
ard
for h
uman
righ
ts
and
how
mig
ht th
e re
ligio
n/ph
iloso
phy
try
to a
ddre
ss th
is?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
76
Isla
m -
Hum
an R
ight
s an
d So
cial
Jus
tice
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
All
are
equa
l in
the
eyes
of A
llah.
Sour
ce:
The
Qur
’an
Surah49:13
You
peop
le, w
e ha
ve c
reat
ed y
ou
from
a m
ale
and
a fe
mal
e an
d m
ade
you
into
trib
es a
nd n
atio
ns,
that
you
mig
ht g
et to
kno
w e
ach
othe
r.
Teac
hing
: H
uman
righ
ts s
houl
d be
uph
eld
for a
ll.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Mus
lim a
id o
rgan
isat
ions
Ummah(globalcom
munity
of M
uslim
s)
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
How
doe
s th
is re
ligio
n/ph
iloso
phy
wor
k to
uph
old
the
Hum
an R
ight
s ag
enda
?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
In w
hich
whe
re th
is re
ligio
n/ph
iloso
phy
is p
ract
ised
is th
ere
a di
sreg
ard
for h
uman
righ
ts
and
how
mig
ht th
e re
ligio
n/ph
iloso
phy
try
to a
ddre
ss th
is?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
77
Juda
ism
- H
uman
Rig
hts
and
Soci
al J
ustic
eA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
AllpeoplearecreatedbyG_d.
Sour
ce:
Psa
lm 3
6:6
O L
ord,
you
pre
serv
e bo
th m
an
and
beas
t.Genesis12:2-3
I will
mak
e yo
u in
to a
gre
at n
atio
n an
d I w
ill b
less
you
… I
will
ble
ss
thos
e w
ho b
less
you
and
who
ever
cu
rses
you
I w
ill c
urse
.
Teac
hing
: A
ll pe
ople
sho
uld
be tr
eate
d w
ith
resp
ect.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Jew
ish
aid
orga
nisa
tions
Life
styl
e ch
oice
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
How
doe
s th
is re
ligio
n/ph
iloso
phy
wor
k to
uph
old
the
Hum
an R
ight
s ag
enda
?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
In w
hich
whe
re th
is re
ligio
n/ph
iloso
phy
is p
ract
ised
is th
ere
a di
sreg
ard
for h
uman
righ
ts
and
how
mig
ht th
e re
ligio
n/ph
iloso
phy
try
to a
ddre
ss th
is?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
78
Sikh
ism
- H
uman
Rig
hts
and
Soci
al J
ustic
eA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
All
peop
le a
re e
qual
.
Sour
ce:
GuruGobindSingh
We
need
to re
cogn
ise
the
onen
ess
of a
ll hu
man
ity...
thou
gh th
ey u
se
diffe
rent
dre
ss a
ccor
ding
to th
e influenceofregionalcustoms;all
men
hav
e th
e sa
me
eyes
, ear
s,
bodyandfigure.
Teac
hing
: Tr
eat a
ll pe
ople
with
resp
ect.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Sikhaidorganisations
Life
styl
e ch
oice
s
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
How
doe
s th
is re
ligio
n/ph
iloso
phy
wor
k to
uph
old
the
Hum
an R
ight
s ag
enda
?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
In w
hich
whe
re th
is re
ligio
n/ph
iloso
phy
is p
ract
ised
is th
ere
a di
sreg
ard
for h
uman
righ
ts
and
how
mig
ht th
e re
ligio
n/ph
iloso
phy
try
to a
ddre
ss th
is?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
79
Hum
anis
m -
Hum
an R
ight
s an
d So
cial
Jus
tice
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Bal
anci
ng fr
eedo
m a
nd fa
irnes
s is
im
porta
nt. B
elie
ve in
eve
ryon
e’s
right
to h
ave
thei
r hum
an ri
ghts
up
held
.
Sour
ce:
No
sacr
ed te
xt.
Con
scie
nce
is im
porta
nt.
Teac
hing
: Ta
ke a
full
part
in th
e de
moc
ratic
so
ciet
y.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
and
how
thes
e af
fect
thei
r life
styl
e ch
oice
s no
w.
Life
styl
e ch
oice
s.
Aid
org
anis
atio
ns
BritishHum
anistS
ociety
lobb
ies
gove
rnm
ent o
n hu
man
righ
ts is
sues
.
AT2
(p)
Can
I re
cogn
ise
whe
n pe
ople
mak
e judgem
entsaboutmewithout
know
ingmefirst?How
doesthis
makemefeel?
AT2
(imp)
How
doe
s th
is re
ligio
n/ph
iloso
phy
wor
k to
uph
old
the
Hum
an R
ight
s ag
enda
?
AT2
(p)
Wha
t is
my
philo
soph
y on
hum
an
right
s an
d ho
w d
o I p
ut it
into
practice?
AT2
(imp)
In w
hich
whe
re th
is re
ligio
n/ph
iloso
phy
is p
ract
ised
is th
ere
a di
sreg
ard
for h
uman
righ
ts
and
how
mig
ht th
e re
ligio
n/ph
iloso
phy
try
to a
ddre
ss th
is?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
UniversalDeclarationdoI
cons
ider
to b
e th
e m
ost i
mpo
rtant
andwhy?
AT2
(imp)
To w
hat e
xten
t do
I agr
ee w
ith
this
relig
ion/
philo
soph
y’s
posi
tion
and
wha
t mor
e do
I th
ink
they
cou
ld d
o to
impr
ove
hum
an ri
ghts
acr
oss
the
wor
ld?
80
Big
Issu
e: T
he e
nviro
nmen
tB
uddh
ism
- Th
e en
viro
nmen
tA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Res
pect
all
livin
g th
ings
as
all a
re
equa
lly v
alua
ble
and
all h
ave
the
right
to h
appi
ness
.
Sour
ce:
Dha
rmap
ada
49A
s th
e be
e ta
kes
the
esse
nce
of
aflowerandfliesaw
aywithout
dest
royi
ng it
s be
auty
and
per
fum
e,
so le
t the
wis
e m
an w
ande
r in
life.
AnchorangaSutra
All
brea
thin
g, e
xist
ing,
livi
ng
sent
ient
cre
atur
es s
houl
d no
t be
slai
n or
trea
ted
with
vio
lenc
e, n
or
abus
ed, n
or to
rmen
ted
nor d
riven
aw
ay.
Teac
hing
: R
espe
ct a
nd c
are
for t
he
envi
ronm
ent.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
The
8-Fo
ld P
ath.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
Wha
t do
you
thin
k D
harm
apad
a 49
m
eans
in te
rms
of h
ow B
uddh
ists
tr
y to
live
thei
r liv
es in
rela
tion
to
envi
ronm
enta
l iss
ues?
AT2
(p)
Do
I und
erst
and
the
inte
r-co
nnec
tedn
ess
of a
ll liv
ing
thin
gs
e.g.thefoodchain?
AT2
(imp)
If th
e B
uddh
a-na
ture
is in
eve
ry
livin
g th
ing,
wha
t diff
eren
ce
does
that
mak
e to
how
B
uddh
ists
inte
ract
with
the
natu
ral e
nviro
nmen
t?
AT2
(p)
Whi
ch o
f the
righ
ts in
the
How
m
uch
thou
ght d
o I g
ive
to th
e w
ay m
y lif
esty
le c
hoic
es a
ffect
th
e en
viro
nmen
t e.g
. my
carb
on
footprint?
AT2
(imp)
Whi
ch p
arts
of t
he 8
-fold
pat
h ar
e th
e m
ost d
ifficu
lt to
put
in
to p
ract
ice
in th
is c
ount
ry,
espe
cial
ly re
latin
g to
ani
mal
s?
81
Chr
istia
nity
- Th
e en
viro
nmen
tA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Godcreatedeverythingandpeople
arethecaretakers/stewardsofit.
Sour
ce:
Genesis1,2
Godcreatedeverythingandwas
plea
sed
with
wha
t he
saw
.Genesis2:15
ThenGodplacedthemaninthe
GardenofEdentocultivateitand
guar
d it.
Luke
12:
6D
eute
rono
my
20:1
9W
hen
you
are
tryin
g to
cap
ture
a
city
, do
not c
ut d
own
its fr
uit t
rees
ev
en th
ough
the
sieg
e la
sts
a lo
ng ti
me.
Eat
the
fruit
but d
o no
t de
stro
y th
e tre
es; t
he tr
ees
are
not
your
ene
mie
s.Lu
ke 1
2:6
Are
n’t 5
spa
rrow
s so
ld fo
r 2
pennies?Yetnotonesparrow
is
forgottenbyGod.
Ass
issi
Dec
lara
tions
Teac
hing
: P
eopl
e ar
e to
trea
t the
env
ironm
ent
with
car
e an
d re
spec
t and
be
the
stew
ardsofitforGod.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
Life
styl
e ch
oice
s.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
In w
hat w
ays
does
this
relig
ion/
philo
soph
y lin
k hu
man
s, th
e en
viro
nmen
t and
God
?C
ould
thes
e te
achi
ngs
mak
e a
diffe
renc
e to
the
envi
ronm
enta
l is
sues
the
wor
ld is
cur
rent
ly
faci
ng if
the
maj
ority
of p
eopl
e ad
here
d to
them
?
AT2
(p)
Why
do
you
thin
k m
any
hum
an
bein
gs d
isre
gard
the
impo
rtanc
e of
con
serv
atio
n an
d th
eir p
erso
nal
resp
onsi
bilit
y fo
r it f
or th
e sa
ke o
f futuregenerations?
Wheredoyoustandonthis?
AT2
(imp)
Who
se re
spon
sibi
lity
is it
to
pres
erve
the
envi
ronm
ent f
or
futu
re g
ener
atio
ns, a
ccor
ding
to
this
relig
ion/
philo
soph
y?
How
far d
o yo
u ag
ree
with
th
is?
AT2
(p)
How
com
mitt
ed a
m I
to ta
king
careoftheplanet?W
hatdoIdo
tosupportthegreenagenda?
CouldIdomore?
AmIagoodsteward?
AT2
(imp)
Wha
t evi
denc
e is
ther
e to
su
gges
t tha
t peo
ple
with
in
this
relig
ion/
philo
soph
y ta
ke
on a
ste
war
dshi
p ro
le w
ith
rega
rd to
the
loca
l and
glo
bal
envi
ronm
ent?
Are
you
impr
esse
d or
ot
herw
ise?
82
Hin
duis
m -
The
envi
ronm
ent
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
The
wor
ld w
as c
reat
ed b
y B
rahm
a an
d al
l liv
ing
thin
gs a
re to
be
resp
ecte
d.
Sour
ce:
BhagavadGita9:29
I loo
k up
on a
ll cr
eatu
res
equa
lly.
YagurV
eda13:47
No
pers
on s
houl
d ki
ll an
imal
s he
lpfu
l to
all.
Rat
her b
y se
rvin
g th
em, o
ne s
houl
d at
tain
hap
pine
ss.
Bha
gava
d P
uran
a 7,
14,9
A ho
useh
olde
r sho
uld
rega
rd d
eer,
cam
els,
don
keys
, mic
e, s
nake
s,
bird
s an
d be
es a
s hi
s so
ns: f
or
wha
t diff
eren
ce is
ther
e be
twee
n hissonsandthem
?
Teac
hing
: R
espe
ct a
ll liv
ing
thin
gs.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
Life
styl
e ch
oice
s.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
In w
hat w
ays
does
this
relig
ion/
philo
soph
y lin
k hu
man
s, th
e en
viro
nmen
t and
God
?C
ould
thes
e te
achi
ngs
mak
e a
diffe
renc
e to
the
envi
ronm
enta
l is
sues
the
wor
ld is
cur
rent
ly
faci
ng if
the
maj
ority
of p
eopl
e ad
here
d to
them
?
AT2
(p)
Why
do
you
thin
k m
any
hum
an
bein
gs d
isre
gard
the
impo
rtanc
e of
con
serv
atio
n an
d th
eir p
erso
nal
resp
onsi
bilit
y fo
r it f
or th
e sa
ke o
f futuregenerations?
Wheredoyoustandonthis?
AT2
(imp)
Who
se re
spon
sibi
lity
is it
to
pres
erve
the
envi
ronm
ent f
or
futu
re g
ener
atio
ns, a
ccor
ding
to
this
relig
ion/
philo
soph
y?
How
far d
o yo
u ag
ree
with
th
is?
AT2
(p)
How
com
mitt
ed a
m I
to ta
king
careoftheplanet?W
hatdoIdo
tosupportthegreenagenda?
CouldIdomore?
AT2
(imp)
Wha
t evi
denc
e is
ther
e to
su
gges
t tha
t peo
ple
with
in
this
relig
ion/
philo
soph
y ta
ke
on a
ste
war
dshi
p ro
le w
ith
rega
rd to
the
loca
l and
glo
bal
envi
ronm
ent?
Are
you
impr
esse
d or
ot
herw
ise?
83
Isla
m -
The
envi
ronm
ent
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Alla
h cr
eate
d th
e w
orld
and
it
belo
ngs
to h
im, b
ut h
e ha
s gi
ven
hum
ans
the
resp
onsi
bilit
y of
lo
okin
g af
ter i
t(K
halif
a).
Sour
ce:
The
Qur
’an
Surah43:10-12
It is
he
who
has
mad
e th
e ea
rth a
re
stin
g pl
ace
for y
ou a
nd tr
aced
outroutesuponitthatyoumayfind
your
way
…Surah49:13
You
peop
le w
e ha
ve c
reat
ed y
ou
from
mal
e an
d fe
mal
e…Surah25:48
It is
he
who
sen
ds d
own
wat
er fr
om
the
sky
so th
at h
e m
ay g
ive
life
to
dead
land
s an
d qu
ench
the
thirs
t of
man
and
bea
st.
Teac
hing
: Ta
king
car
e of
the
envi
ronm
ent i
s pa
rt of
sho
win
g re
spec
t for
Alla
h.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
Life
styl
e ch
oice
s.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
In w
hat w
ays
does
this
relig
ion/
philo
soph
y lin
k hu
man
s, th
e en
viro
nmen
t and
God
?C
ould
thes
e te
achi
ngs
mak
e a
diffe
renc
e to
the
envi
ronm
enta
l is
sues
the
wor
ld is
cur
rent
ly
faci
ng if
the
maj
ority
of p
eopl
e ad
here
d to
them
?
AT2
(p)
Why
do
you
thin
k m
any
hum
an
bein
gs d
isre
gard
the
impo
rtanc
e of
con
serv
atio
n an
d th
eir p
erso
nal
resp
onsi
bilit
y fo
r it f
or th
e sa
ke o
f futuregenerations?
Wheredoyoustandonthis?
AT2
(imp)
Who
se re
spon
sibi
lity
is it
to
pres
erve
the
envi
ronm
ent f
or
futu
re g
ener
atio
ns, a
ccor
ding
to
this
relig
ion/
philo
soph
y?
How
far d
o yo
u ag
ree
with
th
is?
AT2
(p)
How
com
mitt
ed a
m I
to ta
king
careoftheplanet?W
hatdoIdo
tosupportthegreenagenda?
CouldIdomore?
AT2
(imp)
Wha
t evi
denc
e is
ther
e to
su
gges
t tha
t peo
ple
with
in
this
relig
ion/
philo
soph
y ta
ke
on a
ste
war
dshi
p ro
le w
ith
rega
rd to
the
loca
l and
glo
bal
envi
ronm
ent?
Are
you
impr
esse
d or
ot
herw
ise?
84
Juda
ism
- Th
e en
viro
nmen
tA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
TheworldbelongstoG_dwho
crea
ted
it an
d ha
s gi
ven
hum
an
bein
gs th
e re
spon
sibi
lity
of lo
okin
g af
ter i
t.
Sour
ce:
Genesis1,2
Deu
tero
nom
y 20
:19
Exo
dus
23:1
0-11
For6yearssow
yourfiledand
gath
er in
wha
t it p
rodu
ces.
.. bu
t in
the
7th
year
let i
t res
t and
do
not
harv
est a
nyth
ing
that
gro
ws
on it
.P
salm
24:
11Th
e w
orld
and
all
that
is in
it
belo
ngs
to
the
Lord
.Le
vitic
us 1
1,25
:23
Teac
hing
: RespectG_dbylookingafterthe
envi
ronm
ent.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
Life
styl
e ch
oice
s.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
In w
hat w
ays
does
this
relig
ion/
philo
soph
y lin
k hu
man
s, th
e en
viro
nmen
t and
God
?C
ould
thes
e te
achi
ngs
mak
e a
diffe
renc
e to
the
envi
ronm
enta
l is
sues
the
wor
ld is
cur
rent
ly
faci
ng if
the
maj
ority
of p
eopl
e ad
here
d to
them
?
AT2
(p)
Why
do
you
thin
k m
any
hum
an
bein
gs d
isre
gard
the
impo
rtanc
e of
con
serv
atio
n an
d th
eir p
erso
nal
resp
onsi
bilit
y fo
r it f
or th
e sa
ke o
f futuregenerations?
Wheredoyoustandonthis?
AT2
(imp)
Who
se re
spon
sibi
lity
is it
to
pres
erve
the
envi
ronm
ent f
or
futu
re g
ener
atio
ns, a
ccor
ding
to
this
relig
ion/
philo
soph
y?
How
far d
o yo
u ag
ree
with
th
is?
AT2
(p)
How
com
mitt
ed a
m I
to ta
king
careoftheplanet?W
hatdoIdo
tosupportthegreenagenda?
CouldIdomore?
AT2
(imp)
Wha
t evi
denc
e is
ther
e to
su
gges
t tha
t peo
ple
with
in
this
relig
ion/
philo
soph
y ta
ke
on a
ste
war
dshi
p ro
le w
ith
rega
rd to
the
loca
l and
glo
bal
envi
ronm
ent?
Are
you
impr
esse
d or
ot
herw
ise?
85
Sikh
ism
- Th
e en
viro
nmen
tA
Bel
iefs
, Tea
chin
gsSo
urce
s (A
T1)
B P
ract
ices
and
way
s of
lif
e (A
T1)
C F
orm
s of
ex
pres
sing
m
eani
ng (A
T1)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Godcreatedtheworldandthat
alth
ough
hum
ans
are
in c
harg
e;
they
are
car
etak
ers
and
mus
t re
spec
t all
livin
g th
ings
.
Sour
ce:
GuruGranthSahib1
The
univ
erse
com
es in
to b
eing
by
God’swill.
GGS376
AllfoodispureforG
odhas
prov
ided
it fo
r our
sus
tena
nce.
Eve
ning
Pra
yer:
You,
Lor
d, a
re th
e riv
er w
here
in
all t
hing
s dw
ell;
apar
t fro
m y
ou,
noth
ing
can
be.
Teac
hing
: R
espe
ct a
ll liv
ing
thin
gs a
nd s
o respectG
od.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
Life
styl
e ch
oice
s.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
In w
hat w
ays
does
this
relig
ion/
philo
soph
y lin
k hu
man
s, th
e en
viro
nmen
t and
God
?C
ould
thes
e te
achi
ngs
mak
e a
diffe
renc
e to
the
envi
ronm
enta
l is
sues
the
wor
ld is
cur
rent
ly
faci
ng if
the
maj
ority
of p
eopl
e ad
here
d to
them
?
AT2
(p)
Why
do
you
thin
k m
any
hum
an
bein
gs d
isre
gard
the
impo
rtanc
e of
con
serv
atio
n an
d th
eir p
erso
nal
resp
onsi
bilit
y fo
r it f
or th
e sa
ke o
f futuregenerations?
Wheredoyoustandonthis?
AT2
(imp)
Who
se re
spon
sibi
lity
is it
to
pres
erve
the
envi
ronm
ent f
or
futu
re g
ener
atio
ns, a
ccor
ding
to
this
relig
ion/
philo
soph
y?
How
far d
o yo
u ag
ree
with
th
is?
AT2
(p)
How
com
mitt
ed a
m I
to ta
king
careoftheplanet?W
hatdoIdo
tosupportthegreenagenda?
CouldIdomore?
AT2
(imp)
Wha
t evi
denc
e is
ther
e to
su
gges
t tha
t peo
ple
with
in
this
relig
ion/
philo
soph
y ta
ke
on a
ste
war
dshi
p ro
le w
ith
rega
rd to
the
loca
l and
glo
bal
envi
ronm
ent?
Are
you
impr
esse
d or
ot
herw
ise?
86
Hum
anis
m -
The
envi
ronm
ent
A B
elie
fs, T
each
ings
Sour
ces
(AT1
)B
Pra
ctic
es a
nd w
ays
of
life
(AT1
)C
For
ms
of
expr
essi
ng
mea
ning
(AT1
)
D Id
entit
y, D
iver
sity
and
B
elon
ging
(AT2
)E
Mea
ning
, pur
pose
and
trut
h (A
T2)
F Va
lues
and
com
mitm
ents
(A
T2)
Bel
ief:
Hum
an b
eing
s ar
e te
mpo
rary
st
ewar
ds o
f the
pla
net a
nd s
houl
d tre
at th
e ea
rth w
ith re
spec
t.
Sour
ce:
Hum
an re
ason
.N
o sa
cred
text
.
Teac
hing
: P
erso
nal r
espo
nsib
ility
to ta
ke c
are
of th
e pl
anet
.
Ent
er in
to d
ialo
gue
with
adherentsofthisreligion/
philo
soph
y to
und
erst
and
thei
r bel
iefs
rega
rdin
g en
viro
nmen
tal i
ssue
s an
d ho
w th
ese
affe
ct th
eir
lifes
tyle
cho
ices
now
.
Life
styl
e ch
oice
s.
AT2
(p)
Do
I rec
ogni
se th
e di
vers
ity, c
ycle
s andpatternsinnature?
AT2
(imp)
In w
hat w
ays
does
this
relig
ion/
philo
soph
y lin
k hu
man
s, th
e en
viro
nmen
t and
God
?C
ould
thes
e te
achi
ngs
mak
e a
diffe
renc
e to
the
envi
ronm
enta
l is
sues
the
wor
ld is
cur
rent
ly
faci
ng if
the
maj
ority
of p
eopl
e ad
here
d to
them
?
AT2
(p)
Why
do
you
thin
k m
any
hum
an
bein
gs d
isre
gard
the
impo
rtanc
e of
con
serv
atio
n an
d th
eir p
erso
nal
resp
onsi
bilit
y fo
r it f
or th
e sa
ke o
f futuregenerations?
Wheredoyoustandonthis?
AT2
(imp)
Who
se re
spon
sibi
lity
is it
to
pres
erve
the
envi
ronm
ent f
or
futu
re g
ener
atio
ns, a
ccor
ding
to
this
relig
ion/
philo
soph
y?
How
far d
o yo
u ag
ree
with
th
is?
AT2
(p)
How
com
mitt
ed a
m I
to ta
king
careoftheplanet?W
hatdoIdo
tosupportthegreenagenda?
CouldIdomore?
AT2
(imp)
Wha
t evi
denc
e is
ther
e to
su
gges
t tha
t peo
ple
with
in
this
relig
ion/
philo
soph
y ta
ke
on a
ste
war
dshi
p ro
le w
ith
rega
rd to
the
loca
l and
glo
bal
envi
ronm
ent?
Are
you
impr
esse
d or
ot
herw
ise?
EnquiRE Within
87
8. Programmes of Study 14-19
EnquiRE Within
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88
14-19 Entitlement
For 14-19 age range, schools are reminded that it is an entitlement for all students to studyreligiouseducationandtohavetheirlearningaccredited.Schoolsmustprovidereligious education to every pupil, except those withdrawn by their parents. (From the age of 16 upwards students may withdraw themselves from Religious Education.)
EnquiRE Within requires religious education to be offered through an accredited qualificationcourse,sothatschoolsprovideforall14-19studentsatleastoneopportunity to undertake a course in religious education or religious studies leading to a qualificationapprovedunderSection96.
EnquiRE Within
89
9. Assessment Level Descriptors
EnquiRE Within
EnquiRE Within
90
The attainment targets for Religious Education
The two attainment targets, Learning about Religion and Learning from Religion are closely related and neither should be taught in isolation. Therefore, assessment needs to take place in relation to both attainment targets.
Indecidingonapupil’slevelofattainmentattheendofaKeyStage,teachersshouldjudgewhichdescriptionbestfitsthepupil’sperformance.Whendoingso,eachdescriptionshouldbeconsideredalongsidedescriptionsforadjacentlevels.Thereareno national statutory assessment requirements in Religious Education, but schools must report to parents on pupils’ progress in Religious Education.
It is important to note that not all aspects of Religious Education can be assessed. For example, pupils may express personal views and ideas that, although integral to teaching and learning, would not be appropriate for formal assessment. These ideas would probably fall under the AT2 (personal) category, whereas the level of critical reflection/evaluationappliedinAT2(impersonal)couldbeassessedappropriately.
About the attainment targets
The attainment targets for Religious Education set out the knowledge, skills and understanding that pupils of different abilities and maturities are expected to have by the endofKeyStages1,2and3.AswiththeNationalCurriculumsubjects,theattainmenttargetsconsistofeightleveldescriptionsofincreasingdifficulty,plusadescriptionforexceptional performance above level 8. Each level description describes the types and range of performance that pupils working at that level should characteristically demonstrate. Apart from their summative use, these level descriptors can be used in Assessment for Learning.
IntheFoundationStage,children’sattainmentisassessedinrelationtotheearlylearninggoals.AtKeyStage4,nationalqualificationsarethemainmeansofassessingattainment in Religious Education.
Range of levels within whichthegreatmajorityofpupils are expected to work
Expected attainment for themajorityofpupilsatthe
endoftheKeyStageKey Stage 1 1-3 At age 7 2Key Stage 2 2-5 At age 11 4Key Stage 3 3-7 At age 14 5/6
EnquiRE Within
91
‘P’ levels (Performance descriptions)
In 2001, QCA published ‘Planning, teaching and assessing the curriculum for pupils with learningdifficulties’.
The performance descriptors outlined early learning and attainment before Level 1 of the 8-level scale (referred to above). The ‘P’ levels were also in 8 levels from P1 to P8.
These can be used by teachers in the same way as the National Curriculum level descriptions 1-8 to:
• Decidewhichdescriptionbestfitsapupil’sperformanceoveraperiodoftimeandin different contexts;
• Developorsupportmorefocusedday-to-dayapproachestoongoingteacherassessmentbyusingthedescriptionstorefineanddeveloplong,mediumandshort-term planning;
• TracklinearprogresstowardsattainmentatNationalCurriculumlevel1;
• Identifylateralprogressbylookingforrelatedskillsatsimilarlevelsacrosstheirsubjects;
• Recordpupils’overalldevelopmentandachievement,forexample,attheendofayear or a key stage.
TheymaywellbeusefulinmainstreamaswellasspecialschoolsandareexemplifiedusingREspecificcontentinthesyllabussupporthandbook.
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92
P LevelsThefirstthreeoutlinethetypesandrangeofgeneralperformancethatsomepupilswithlearningdifficultiesmightcharacteristicallydemonstrate.
P 1i) Pupils encounter activities and experiences. They may be passive or resistant. Theymayshowsimplereflexresponses,for example startling at sudden noises or movements. Any participation is fully prompted.
P 1ii) Pupils show emerging awareness of activities and experiences. They may have periods when they appear alert and ready to focus their attention on certain people, events,objectsorpartsofobjects,for example becoming still in response to silence. They may give intermittent reactions, for example, vocalising occasionally during group celebrations and acts of worship.
P 2i)Pupilsbegintorespondconsistentlytofamiliarpeople,eventsandobjects.Theyreact to new activities and experiences, for example, briefly looking around in unfamiliar natural and man-made environments. They begin to show interest in people, events and objects,forexample,leaningtowardsthesourceoflight,soundorscent.Theyacceptand engage in coactive exploration, for example, touching a range of religious artefacts and found objects in partnership with a member of staff.
P 2ii) Pupils begin to be proactive in their interactions. They communicate consistent preferences and affective responses, for example, showing that they have enjoyed the experience or interaction.Theyrecognisefamiliarpeople,eventsandobjects, for example, becoming quiet and attentive during a certain piece of music. They perform actions, often by trial and improvement, and they remember learned responses over short periods of time, for example, repeating a simple action with an artefact. They co-operate with shared exploration and supported participation, for example, performing gestures during ritual exchanges with another person performing gestures.
P 3i) Pupils begin to communicate intentionally. They seek attention through eye contact, gesture or action. They request events or activities, for example, prompting a visitor to prolong an interaction. They participate in shared activities with less support. They sustain concentration for short periods. They explore materials in increasingly complex ways, for example, stroking or shaking artefacts or objects. They observe the results of their own actions with interest, for example when vocalising in a quiet place. They remember learned responses over more extended periods, for example, following a familiar ritual and responding appropriately.
P 3ii) Pupils use emerging conventional communication. They greet known people and may initiate interactions and activities, for example, prompting an adult to sing or play a favourite song. They can remember learned responses over increasing periods of time and may anticipate known events, for example, celebrating the achievements of their peers in assembly. They may respond to options and choices with actions or gestures, for example, choosing to participate in activities.Theyactivelyexploreobjectsandevents for more extended periods, for example, contemplating the flickering of a candle flame. They apply potential solutions systematically to problems, for example passing an artefact to a peer in order to prompt participation in a group activity.
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93
P Levels in Religious Education
From P levels 4 to 8, many believe it is possible to describe pupils’ performance in a way that indicates the emergence of skills, knowledge and understanding in RE. The descriptions provide an example of how this can be done.
P 4 Pupils use single elements of communication, for example, words, gestures, signs or symbols, to express their feelings. They show they understand ‘yes’ and ‘no’. They begin to respond to the feelings of others, for example, matching their emotions and laughing when another pupil is laughing. Theyjoininwithactivitiesbyinitiatingritualactionsorsounds. They may demonstrate an appreciation of stillness and quietness.
P 5 Pupils respond appropriately to simple questions about familiar religious events or experiences and communicate simple meanings. They respond to a variety of new religious experiences, for example, involving music, drama, colour, lights, food or tactile objects. They take part in activities involving two or three other learners. They may also engageinmomentsofindividualreflection.
P 6 Pupils express and communicate their feelings in different ways. They respond to others in group situations and co-operate when working in small groups. Pupils listen to, and begin to respond to, familiar religious stories, poems and music, and make their own contribution to celebrations and festivals. They carry out ritualised actions in familiar circumstances. They show concern and sympathy for others in distress, for example, through gestures, facial expressions or by offering comfort. They start to be aware of theirowninfluenceoneventsandotherpeople.
P 7 Pupils listen to and follow religious stories. They communicate their ideas about religion, life events and experiences in simple phrases. They evaluate their own work and behaviour in simple ways, beginning to identify some actions as right or wrong on the basis of the questions and communicate their responses. They may communicate their feelings about what is special to them, for example, using role play. They begin to understand that other people have needs and to respect these. They make purposeful relationships with others in group activity.
P 8 Pupils listen attentively to religious stories or to people talking about religion. They begin to understand that religious and other stories carry moral and religious meaning. They are increasingly able to communicate ideas, feelings or responses to experiences or to retell religious stories. They communicate simple facts about religion and important peopleinreligions.Theybegintorealisethesignificanceofreligiousartefacts,symbolsandplaces.Theyreflectonwhatmakesthemeghappy,sad,excitedorlonely.Theydemonstrate a basic understanding of what is right and wrong in familiar situations. They are often sensitive to the needs and feelings of others and show respect for themselves and others. They treat living things and their environment with care and concern.
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94
Attainment Targets for Religious Education
The level descriptions for Attainment Target 1: ‘Learning about religion’ refer to how pupils develop their knowledge, skills and understanding with reference to
• Beliefs,teachingsandsources
• Practicesandwaysoflife
• Formsofexpression
The level descriptions for Attainment Target 2: ‘Learning from religion’ refer to how pupils, in the light of their learning about religion, express their responses and insights with regard to questions and issues about
• Identityandbelonging
• Meaning,purposeandtruth
• Valuesandcommitments
Level 1
Attainment Target 1 Pupils use some religious words and phrases to recognise and name features of religious life and practice. They can recall religious stories and recognise symbols, and other verbal and visual forms of religious expression.
Attainment Target 2
Pupilstalkabouttheirownexperiencesandfeelings,whattheyfindinterestingorpuzzling and what is of value and concern to themselves and to others.
Level 2
Attainment Target 1 Pupils use religious words and phrases to identify some features of religion and its importance for some people. They begin to show awareness of similarities in religions. Pupils retell religious stories and suggest meanings for religious actions and symbols. They identify how religion is expressed in different ways.
Attainment Target 2
Pupils ask, and respond sensitively to, questions about their own and others’ experiences and feelings. They recognise that some questions cause people to wonder andaredifficulttoanswer.Inrelationtomattersofrightandwrong,theyrecognisetheirown values and those of others.
EnquiRE Within
95
Level 3
Attainment Target 1 Pupils use a developing religious vocabulary to describe some key features of religions, recognising similarities and differences. They make links between beliefs and sources, including religious stories and sacred texts. They begin to identify the impact religion has on believers’ lives. They describe some forms of religious expression.
Attainment Target 2 Pupilsidentifywhatinfluencesthem,makinglinksbetweenaspectsoftheirownandothers’ experiences. They ask important questions about religion and beliefs, making links between their own and others’ responses. They make links between values and commitments, and their own attitudes and behaviour.
Level 4
Attainment Target 1 Pupils use a developing religious vocabulary to describe and show understanding of sources, practices, beliefs, ideas, feelings and experiences. They make links between them, and describe some similarities and differences both within and between religions. They describe the impact of religion on people’s lives. They suggest meanings for a range of forms of religious expression.
Attainment Target 2
Pupils raise, and suggest answers to, questions of identity, belonging, meaning, purpose, truth, values and commitments. They apply their ideas to their own and other people’slives.Theydescribewhatinspiresandinfluencesthemselvesandothers.
Level 5
Attainment Target 1 Pupils use an increasingly wide religious vocabulary to explain the impact of beliefs on individuals and communities. They describe why people belong to religions. They understand that similarities and differences illustrate distinctive beliefs within and between religions and suggest possible reasons for this. They explain how religious sources are used to provide answers to ultimate questions and ethical issues, recognising diversity in forms of religious, spiritual and moral expression, within and between religions.
Attainment Target 2 Pupils ask, and suggest answers to, questions of identity, belonging, meaning, purpose and truth, values and commitments, relating them to their own and others’ lives. They explainwhatinspiresandinfluencesthem,expressingtheirownandothers’viewsonthe challenges of belonging to a religion.
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96
Level 6
Attainment Target 1 Pupils use religious and philosophical vocabulary to give informed accounts of religions and beliefs, explaining the reasons for diversity within and between them. They explain why the impact of religions and beliefs on individuals, communities and societies varies. They interpret sources and arguments, explaining the reasons that are used in different ways by different traditions to provide answers to ultimate questions and ethical issues.Theyinterpretthesignificanceofdifferentformsofreligious,spiritualandmoralexpression.
Attainment Target 2 Pupils use reasoning and examples to express insights into the relationship between beliefs, teachings and world issues. They express insights into their own and others’ views on questions of identity and belonging, meaning, purpose and truth. They consider the challenges of belonging to a religion in the contemporary world, focusing on values and commitments.
Level 7
Attainment Target 1 Pupils use a wide religious and philosophical vocabulary to show a coherent understanding of a range of religions and beliefs. They analyse issues, values and questionsofmeaningandtruth.Theyaccountfortheinfluenceofhistoryandcultureonaspects of religious life and practice. They explain why the consequences of belonging to a faith are not the same for all people within the same religion or tradition. They use some of the principal methods by which religion, spirituality and ethics are studied, including the use of a variety of sources, evidence and forms of expression.
Attainment Target 2 Pupils articulate personal and critical responses to questions of meaning, purpose and truthandethicalissues.Theyevaluatethesignificanceofreligiousandotherviewsforunderstanding questions of human relationships, belonging, identity, society, values and commitments, using appropriate evidence and examples.
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Level 8
Attainment Target 1 Pupils use a comprehensive religious and philosophical vocabulary to analyse a range of religions and beliefs. They contextualise interpretations of religion with reference to historical, cultural, social and philosophical ideas. They critically evaluate the impact of religions and beliefs on differing communities and societies. They analyse differing interpretations of religious, spiritual and moral sources, using some of the principal methods by which religion, spirituality and ethics are studied. They interpret and evaluate varied forms of religious, spiritual and moral expression.
Attainment Target 2 Pupils coherently analyse a wide range of viewpoints on questions of identity, belonging, meaning, purpose, truth, values and commitments. They synthesise a range of evidence,arguments,reflectionsandexamples,fullyjustifyingtheirownviewsandideasand providing a detailed evaluation of the perspective of others.
EnquiRE Within
98
Exceptional Performance
Attainment Target 1 Pupils use a complex religious, moral and philosophical vocabulary to provide a consistent and detailed analysis of religions and beliefs. They evaluate in depth the importance of religious diversity in a pluralistic society. They clearly recognise the extent to which the impact of religion and beliefs on different communities and societies has changed over time. They provide a detailed analysis of how religious, spiritual and moral sources are interpreted in different ways, evaluating the principal methods by which religion and spirituality are studied. They synthesise effectively their accounts of the varied forms of religious, spiritual and moral expression.
Attainment Target 2 Pupils analyse in depth a wide range of perspectives on questions of identity and belonging, meaning, purpose and truth, and values and commitments. They give independent, well-informed and highly reasoned insights into their own and others’ perspectives on religious and spiritual issues, providing well-substantiated and balanced conclusions.
99
Leve
ls fr
om th
e na
tiona
l, no
n-st
atut
ory
Fram
ewor
k fo
r Rel
igio
us E
duca
tion,
pre
sent
ed in
pup
il-fr
iend
ly s
tate
men
ts.
AT1
Lear
ning
abo
ut re
ligio
n
How
pup
ils d
evel
op th
eir k
now
ledg
e, s
kills
and
und
erst
andi
ng w
ith re
fere
nce
to:
AT2
Lear
ning
from
relig
ion
How
pup
ils, i
n th
e lig
ht o
f the
ir le
arni
ng a
bout
relig
ion,
exp
ress
thei
r res
pons
es a
nd in
sigh
ts
with
rega
rd to
que
stio
ns a
nd is
sues
abo
ut:
Leve
l(A
) bel
iefs
, tea
chin
gs a
nd
sour
ces
(B) p
ract
ices
and
way
s of
lif
e(C
) for
ms
of e
xpre
ssin
g m
eani
ng(D
) ide
ntity
, div
ersi
ty a
nd
belo
ngin
g(E
) mea
ning
, pur
pose
and
tr
uth
(F) v
alue
s an
d co
mm
itmen
tsI c
anI c
anI c
anI c
anI c
anI c
an
1re
mem
ber a
Chr
istia
n (H
indu
, etc
.) st
ory
and
talk
ab
out i
t
use
the
right
nam
es fo
r th
ings
that
are
spe
cial
to
Bud
dhis
ts (J
ews,
etc
)
reco
gnis
e re
ligio
us a
rt,
sym
bols
and
wor
ds a
nd ta
lk
abou
t the
m
talk
abo
ut th
ings
that
hap
pen
to m
etalkaboutwhatIfind
inte
rest
ing
or p
uzzl
ing
talk
abo
ut w
hat i
s im
porta
nt
to m
e an
d to
oth
er p
eopl
e
2tellaChristian(Sikh,etc.)
stor
y an
d sa
y so
me
thin
gs
that
peo
ple
belie
ve
talk
abo
ut s
ome
of th
e th
ings
th
at th
at a
re th
e sa
me
for
diffe
rent
relig
ious
peo
ple
say
wha
t som
e C
hris
tian
(Mus
lim, e
tc) s
ymbo
ls m
ean
and
say
wha
t som
e of
the
art/m
usicisabout
ask
abou
t wha
t hap
pens
to
othe
rs w
ith re
spec
t for
thei
r fe
elin
gs
talk
abo
ut s
ome
thin
gs in
st
orie
s th
at m
ake
peop
le a
sk
ques
tions
talk
abo
ut w
hat i
s im
porta
nt
to m
e an
d to
oth
ers
with
re
spec
t for
thei
r fee
lings
3de
scrib
e w
hat a
bel
ieve
r m
ight
lear
n fro
m a
relig
ious
st
ory
desc
ribe
som
e of
the
thin
gs
that
are
the
sam
e an
d di
ffere
nt fo
r rel
igio
us p
eopl
e
use
relig
ious
wor
ds to
de
scrib
e so
me
of th
e di
ffere
nt w
ays
in w
hich
pe
ople
sho
w th
eir b
elie
fs
com
pare
som
e of
the
thin
gs
thatinfluencemewiththose
thatinfluenceotherpeople
ask
impo
rtant
que
stio
ns
abou
t life
and
com
pare
my
idea
s w
ith th
ose
of o
ther
pe
ople
link
thin
gs th
at a
re im
porta
nt
to m
e an
d ot
her p
eopl
e w
ith
the
way
I th
ink
and
beha
ve
4m
ake
links
bet
wee
n th
e be
liefs
(tea
chin
gs, s
ourc
es,
etc.
) of d
iffer
ent r
elig
ious
gr
oups
and
sho
w h
ow th
ey
are
conn
ecte
d to
bel
ieve
rs’
lives
use
the
right
relig
ious
w
ords
to d
escr
ibe
and
com
pare
wha
t pra
ctic
es a
nd
expe
rienc
es m
ay b
e in
volv
ed
in b
elon
ging
to d
iffer
ent
relig
ious
gro
ups
expr
ess
relig
ious
bel
iefs
(id
eas,
feel
ings
, etc
) in
a ra
nge
of s
tyle
s an
d w
ords
us
ed b
y be
lieve
rs a
nd
sugg
est w
hat t
hey
mea
n
ask
ques
tions
abo
ut w
ho w
e ar
e an
d w
here
we
belo
ng,
and
sugg
est a
nsw
ers
whi
ch
refe
r to
peop
le w
ho h
ave
inspiredandinfluenced
mys
elf a
nd o
ther
s
ask
ques
tions
abo
ut th
e m
eani
ng a
nd p
urpo
se o
f lif
e, a
nd s
ugge
st a
rang
e of
ans
wer
s w
hich
mig
ht
be g
iven
by
me
as w
ell
as m
embe
rs o
f diff
eren
t re
ligio
us g
roup
s or
in
divi
dual
s
ask
ques
tions
abo
ut th
e m
oral
dec
isio
ns I
and
othe
r pe
ople
mak
e, a
nd s
ugge
st
wha
t mig
ht h
appe
n as
a
resu
lt of
diff
eren
t dec
isio
ns,
incl
udin
g th
ose
mad
e w
ith
refe
renc
e to
relig
ious
bel
iefs
/values
5su
gges
t rea
sons
for t
he
sim
ilar a
nd d
iffer
ent b
elie
fs
whi
ch p
eopl
e ho
ld, a
nd
expl
ain
how
relig
ious
so
urce
s ar
e us
ed to
pro
vide
an
swer
s to
impo
rtant
qu
estio
ns a
bout
life
and
m
oral
ity
desc
ribe
why
peo
ple
belo
ng
to re
ligio
ns a
ndex
plai
n ho
w s
imila
ritie
s an
d di
ffere
nces
with
in a
nd
betw
een
relig
ions
can
mak
e a
diffe
renc
e to
the
lives
of
indi
vidu
als
and
com
mun
ities
use
a w
ide
relig
ious
vo
cabu
lary
in s
ugge
stin
g re
ason
s fo
r the
sim
ilarit
ies
and
diffe
renc
es in
form
s of
re
ligio
us, s
pirit
ual a
nd m
oral
ex
pres
sion
foun
d w
ithin
and
be
twee
n re
ligio
ns
give
my
own
and
othe
rs’
view
s on
que
stio
ns a
bout
w
ho w
e ar
e an
d w
here
w
e be
long
and
on
the
chal
leng
es o
f bel
ongi
ng to
a
relig
ion
and
expl
ain
wha
t inspiresandinfluencesme
ask
ques
tions
abo
ut th
e m
eani
ng a
nd p
urpo
se o
f life
an
d su
gges
t ans
wer
s w
hich
re
late
to th
e se
arch
for t
ruth
an
d m
y ow
n an
d ot
hers
’ liv
es
ask
ques
tions
abo
ut th
ings
th
at a
re im
porta
nt to
me
and
to o
ther
peo
ple
and
sugg
est
answ
ers
whi
ch re
late
to m
y ow
n an
d ot
hers
’ liv
es
100
Leve
ls fr
om th
e na
tiona
l, no
n-st
atut
ory
Fram
ewor
k fo
r Rel
igio
us E
duca
tion,
pre
sent
ed in
pup
il-fr
iend
ly s
tate
men
ts.
AT1
Lear
ning
abo
ut re
ligio
n
How
pup
ils d
evel
op th
eir k
now
ledg
e, s
kills
and
und
erst
andi
ng w
ith re
fere
nce
to:
AT2
Lear
ning
from
relig
ion
How
pup
ils, i
n th
e lig
ht o
f the
ir le
arni
ng a
bout
relig
ion,
exp
ress
thei
r res
pons
es a
nd in
sigh
ts
with
rega
rd to
que
stio
ns a
nd is
sues
abo
ut:
Leve
l(A
) bel
iefs
, tea
chin
gs a
nd
sour
ces
(B) p
ract
ices
and
way
s of
lif
e(C
) for
ms
of e
xpre
ssin
g m
eani
ng(D
) ide
ntity
, div
ersi
ty a
nd
belo
ngin
g(E
) mea
ning
, pur
pose
and
tr
uth
(F) v
alue
s an
d co
mm
itmen
tsI c
anI c
anI c
anI c
anI c
anI c
an
6sa
y w
hat r
elig
ions
teac
h ab
out s
ome
of th
e bi
g qu
estio
ns o
f life
, usi
ng
diffe
rent
sou
rces
and
ar
gum
ents
to e
xpla
in th
e re
ason
s fo
r div
ersi
ty w
ithin
an
d be
twee
n th
em
say
wha
t diff
eren
t pra
ctic
es
and
way
s of
life
follo
wer
s of
re
ligio
ns h
ave
deve
lope
d,
expl
aini
ng h
ow b
elie
fs h
ave
had
diffe
rent
effe
cts
on
indi
vidu
als,
com
mun
ities
and
so
ciet
ies
use
corr
ect r
elig
ious
and
ph
iloso
phic
al v
ocab
ular
y in
exp
lain
ing
wha
t the
significanceofdifferentforms
of re
ligio
us, s
pirit
ual a
nd
mor
al e
xpre
ssio
n m
ight
be
for b
elie
vers
cons
ider
the
chal
leng
es o
f be
long
ing
to a
relig
ion
toda
y w
ith re
fere
nce
to m
y ow
n an
d ot
her p
eopl
e’s
view
s on
hu
man
nat
ure
and
soci
ety,
su
ppor
ting
thos
e vi
ews
with
re
ason
s an
d ex
ampl
es
use
reas
onin
g an
d ex
ampl
es
to e
xpre
ss in
sigh
ts in
to m
y ow
n an
d ot
hers
’ vie
ws
on
ques
tions
abo
ut th
e m
eani
ng
and
purp
ose
of li
fe a
nd th
e se
arch
for t
ruth
use
reas
onin
g an
d ex
ampl
es
to e
xpre
ss in
sigh
ts in
to th
e re
latio
nshi
p be
twee
n be
liefs
, te
achi
ngs
and
wor
ld is
sues
, fo
cusi
ng o
n th
ings
that
are
im
porta
nt to
me
7pr
esen
t a c
oher
ent p
ictu
re
of re
ligio
us b
elie
fs, v
alue
s an
d re
spon
ses
to q
uest
ions
of
mea
ning
and
trut
h w
hich
ta
kes
acco
unt o
f per
sona
l re
sear
ch o
n di
ffere
nt
relig
ious
topi
cs a
nd a
var
iety
of
sou
rces
and
evi
denc
e
show
how
relig
ious
act
ivity
in
toda
y’s
wor
ld h
as b
een
affe
cted
by
the
past
and
by
tradi
tions
, and
how
bel
ongi
ng
to a
relig
ion
may
mea
n di
ffere
nt th
ings
to d
iffer
ent
peop
le, e
ven
with
in th
e sa
me
relig
ion
use
a w
ide
relig
ious
and
ph
iloso
phic
al v
ocab
ular
y an
d di
ffere
nt o
f for
ms
of
expr
essi
on in
pre
sent
ing
a pi
ctur
e of
how
peo
ple
expr
ess
thei
r rel
igio
us,
spiri
tual
and
eth
ical
bel
iefs
in
a va
riety
of w
ays
give
my
pers
onal
vie
w w
ith
reas
ons
and
exam
ples
on
wha
t val
ue re
ligio
us a
nd
othe
r vie
ws
mig
ht h
ave
for
unde
rsta
ndin
g m
ysel
f and
ot
hers
give
my
pers
onal
vie
w w
ith
reas
ons
and
exam
ples
on
wha
t val
ue re
ligio
us a
nd
othe
r vie
ws
mig
ht h
ave
for
unde
rsta
ndin
g qu
estio
ns
abou
t the
mea
ning
and
pu
rpos
e of
life
give
my
pers
onal
vie
w w
ith
reas
ons
and
exam
ples
on
wha
t val
ue re
ligio
us a
nd
othe
r vie
ws
mig
ht h
ave
for u
nder
stan
ding
wha
t is
impo
rtant
to m
e an
d to
oth
er
peop
le
8an
alys
e th
e re
sults
of
diffe
rent
sor
ts o
f res
earc
h an
d pl
ace
diffe
rent
in
terp
reta
tions
of r
elig
ious
, sp
iritu
al a
nd m
oral
sou
rces
in
thei
r his
toric
al, c
ultu
ral,
soci
al a
nd p
hilo
soph
ical
co
ntex
ts
wei
gh u
p di
ffere
nt p
oint
s of
vie
w a
nd c
ome
to
a co
nclu
sion
on
how
re
ligio
ns a
nd b
elie
fs m
ake
a di
ffere
nce
to c
omm
uniti
es
and
soci
etie
s in
diff
eren
t tim
es a
nd p
lace
s
use
a co
mpr
ehen
sive
re
ligio
us a
nd p
hilo
soph
ical
vo
cabu
lary
in w
eigh
ing
up
the
mea
ning
and
impo
rtanc
e of
diff
eren
t for
ms
of
relig
ious
, spi
ritua
l and
mor
al
expr
essi
on
wei
gh u
p in
det
ail a
wid
e ra
nge
of v
iew
poin
ts o
n qu
estio
ns a
bout
who
we
are
and
whe
re w
e be
long
, and
co
me
to m
y ow
n co
nclu
sion
s ba
sed
on e
vide
nce,
arguments,reflectionsand
exam
ples
wei
gh u
p in
det
ail a
wid
e ra
nge
of v
iew
poin
ts o
n qu
estio
ns a
bout
trut
h an
d th
e m
eani
ng a
nd p
urpo
se
of li
fe, a
nd c
ome
to m
y ow
n co
nclu
sion
s ba
sed
on e
vide
nce,
arg
umen
ts,
reflectionsandexamples
wei
gh u
p in
det
ail a
wid
e ra
nge
of v
iew
poin
ts o
n qu
estio
ns a
bout
val
ues
and
com
mitm
ents
, an
d co
me
to m
y ow
n co
nclu
sion
s ba
sed
on
evid
ence
, arg
umen
ts,
reflectionsandexamples
EnquiRE Within
101
10. Appendices
EnquiRE Within
102
The
Bah
á’i F
aith
- K
ey S
tage
s 2
and
3 (A
) Bel
iefs
Tea
chin
gsSo
urce
s (A
T1)
(B) P
ract
ices
and
Way
s of
Li
fe(C
) For
ms
of E
xpre
ssio
n (A
T1)
(D) I
dent
ity a
nd B
elon
ging
(A
T2)
(E) M
eani
ng a
nd P
urpo
seTr
uth
(AT2
)(F
) Val
ues
and
Com
mitm
ents
(A
T2)
Wha
t do
Bah
á’is
bel
ieve
abo
ut
God?
Godasunknow
able
The
Impo
rtanc
e of
Obl
igat
ory
Pra
yer a
nd D
aily
Wor
ship
Fast
ing
How
areGod’sattributes
reflectedinnature?
Sym
bols:
TheRingstoneSym
bol;the
‘GreatestN
ame’;theNine-
pointedStar
Hou
ses
of W
orsh
ip
Wha
t hap
pens
at a
19
Day
Feast?
Wha
t is
impo
rtant
in
Com
munityLife?
Wha
t do
Bah
á’i w
ritin
gs s
ay
aboutthepurposeoflife?
Wha
t do
Bah
á’is
bel
ieve
abo
ut
lifeafterdeath?
How
do
Bah
á’is
ser
ve th
eir
communityandMankind?
Life
of B
ahá’
u’llá
h
‘Abd
u’l-B
ahá
as E
xem
plar
Pilg
rimag
e
The
Hol
y La
nd
‘Dec
lara
tion
of F
aith
’
Indi
vidu
al R
espo
nsib
ility
HolyDays–Com
mem
orations
: Asc
ensi
on o
f Bah
á’u’
lláh,
M
arty
rdom
of T
he B
áb,
Cel
ebra
tions
: Bah
á’u’
lláh’
s B
irthd
ay, N
aw-R
úz (N
ew Y
ear)
, R
idva
n Fe
stiv
al
ProgressiveRevelation–what
isit?
ConceptofU
nityofR
eligions
–howisthisexplainedandput
intopractice?
Indi
vidu
al R
espo
nsib
ility
to
seek
trut
h
UnityandEqualityofm
en&
wom
en, r
aces
and
relig
ions
Wha
t is
spec
ial a
bout
the
Bahá’iAdm
inistrativesystem
?
Bah
á’i M
arria
ge L
aws
Impo
rtanc
e of
edu
catio
n fo
r gi
rlsWheredoBahá’ismeet?
Hom
esH
ouse
s of
Wor
ship
(Tem
ples
)
How
are
loca
l tra
ditio
ns v
alue
d inaglobaloutlook?
Whyarecom
munityprojects
important?
Wha
t is
a ‘Y
outh
Yea
r of
Service’?
