Prepared for a meeting with the Hon. K Asmal, Minister of Education

The twenty-four member denominations of the South African Council of Churches are committed to expressing jointly, through proclamation and programmes, the united witness of the church ecumenical in South Africa, especially in matters of national debate. The issue of religious education continues to be central to our shared public ministry. We are convinced that religious education must form an essential component of the campaign for the moral regeneration of the soul of the nation--a cause to which the Deputy President has lent his leadership. Since 1994, the SACC and its members have engaged the Ministry of Education on numerous occasions, often to express concern where we have felt that religion was being marginalised in education.

In August this year, the triennial National Conference reiterated the SACC's principled support for appropriate religious education. Conference noted "that religious education in public schools is a complex and sensitive issue; that it is important for learners to be informed about the various religious beliefs of the people of South Africa; and that spiritual resources of religious communities are crucial in the building of a just, moral and peaceful South Africa." It went on to call for a national education policy "that makes provision for both a multi-religious approach and for single faith learning programmes."

We believe that, in terms of sections 9, 15, 29 and 31 of the Constitution, it is both possible and necessary to integrate religion into the national education policy framework developed by the Ministry. We therefore agree in principle with the Minister's stated intention to find place for religion in public education. We are, however, of the view that the approach to religious education in the new national curriculum statement requires further elaboration. We believe that churches can make a unique contribution to that process, so it is for this reason that we are seeking further dialogue with the minister.

A Broad and Inclusive Approach to Religious Education

At the outset, we must state clearly and emphatically that we do not wish to return to the days when Christianity enjoyed a privileged status in public education in general and religious education in particular. In a multi-faith, rights-based society such as ours, such bias cannot be justified, even where the majority of the population adheres to a particular religious tradition. The SACC therefore endorses an approach that gives due respect and fairness to all religions, including those whose followers constitute a minority of the population.

At the same time, we must acknowledge there are diverse views within the Christian community on education, just as there is on other matters. The Minister is therefore likely to hear contradictory viewpoints even from within the Christian community . Churches have not taken consistent positions on religion in education. There are at least four main traditions:

• Evangelical Christians tend to see a liberal approach as undermining their Christian values and would therefore seek Christian schools.
• A second position holds that public schools must reflect demographics and that parents, represented through school governing boards, should have the final say about the kind of religion their children are taught.
• The proponents of National Christian Education want a Christian state to take responsibility for religious education in public schools in much the same way as religion was taught in the old dispensation.
• Finally, there are those who acknowledge the constitutional obligation to afford equal respect to the various religions and to demonstrate that respect in the religious education curriculum.

The Role of Religion in Education

Although there is no single "Christian" perspective on religious education, there has been an emerging consensus on a number of points among SACC member churches (whose adherents comprise roughly half of the Christian community in South Africa). The SACC has identified seven major reasons for religious education:

1. Knowledge: All South Africans should know and understand the main religions that have shaped our nation's vibrant cultural heritage.

2. Sensitivity: Religious education should sensitise learners to the beliefs of others and cultivate a culture of religious tolerance. Knowing about religions other than one's own discourages the brand of rigid fundamentalism that often provokes conflict. More generally, it should encourage learners to value and respect other people and their views.

3. Morality: The core values captured in the Bill of Rights--equality, tolerance, and respect for human dignity--are, above all, a manifestation of the moral edifice that has shaped our democracy. Unless the education system promotes understanding of the moral universe, these values will atrophy, resulting in the kind of moral bankruptcy that is associated with crime, corruption and abuse.

4. Citizenship: The ultimate test of education system is whether it produces South Africans who recognise their responsibilities as citizens. Until we fulfill these responsibilities, we will be unable to fully enjoy the rights the constitution guarantees. Religious education promotes responsible citizenship.

5. Continuous deepening of values: The constitution articulates a minimum set of basic rights which must expand and evolve as our society evolves. Future generations must be prepared to interpret and apply these basic rights in new situations. Religion teaches transcendent values, enabling learners to meet such challenges.

6. Integrated approach: An integrated and holistic approach to education requires that South Africans be developed emotionally, intellectually, physically, psychologically, culturally--and also spiritually. Alongside emotional and intellectual development, then, we must also invest in spiritual growth and development.

7. Transformation: Finally, religion has both a conserving and transforming impact. On the one hand, it can put us in touch with the traditional African values and culture of past generations. On the other, it transforms individuals (and in turn societies) by giving them a vision of a better society and way of life.

We believe that the government's national framework for education must give scope for the realisation of all of these objectives.

Implementation Issues

Given our diverse religious heritage, there is no easy and straightforward way of accommodating religion in the educational curriculum. However, we believe that there are key principles that should guide our efforts to implement the above approach:

1. First and foremost, religion must be taught in a sensitive manner that avoids fundamentalism, proselytisation, or indoctrination. Learners cannot be compelled to adopt any particular set of beliefs.

2. The framework must make provision for parents who want their children to be educated by teachers who come out of a particular religious tradition, provided this is done in a manner that does not impinge on the rights of others. There must therefore continue to be space for educational institutions that are grounded in specific religious traditions--as there is at the moment. However, such schools should not be able to exclude learners solely on the grounds that they do not adhere personally to the beliefs which inform the school's curriculum.

3. For the overwhelming majority of learners who attend public schools, religious education must be handled differently than it would be in a religious school. For example, while a religious school might offer instruction in the beliefs and practices of a particular religion (or religious denomination), a public school should not, except where relevant as part of a broader, comparative programme of religious education.

4. All schools--even religious schools--should expose learners to a range of religious beliefs and traditions and highlight the common moral and ethical principles that they share. This requires special people who are able to teach religion well. It is not enough to know the "facts" of various faith traditions. Teachers must have the capacity to distinguish between fact and belief. This is difficult because teachers themselves cannot--and should not--be expected to be devoid of personal religious beliefs. A teacher's own religion should be immaterial. However, where teachers choose to share elements of their own faith, they should be able to present these as aspects of belief, rather than as immutable "facts".

5. Religion is not simply a topic for study. It is also an integral aspect of culture. There must be time for religion within the course of the school day. Confining the practice of religion to extra-curricular activities marginalises and devalues belief. Outside of school hours, religious activities must compete with other extra-curricular options. This can create undesirable hierarchies of faithfulness where those who take part in religious activities see themselves as more devout than their classmates.

6. At the same time, it is impractical to accommodate all faiths in the daily life of all schools. Choices must be made. Consequently, every public school should have the option to acknowledge openly, in consultation with parents, that a particular faith is a part of the culture and daily life of the school. Such a declaration would not, however, absolve a school from making appropriate provisions for students of other faiths or from ensuring that it does not engage in coercive practices.

We applaud the Minister's efforts to consult widely on this matter. However, given the lack of consensus among Christians on religious education, there is the danger that such consultation may generate a bewildering clamour without producing a clear direction. Even within the SACC, we remain uncertain about the best way to proceed on many of these issues. Consequently, we urge the Minister to consider establishing a permanent advisory council on religious education which could function in a manner similar to the advisory council on religious broadcasting. This could enable churches to engage these issues in a sustained and systematic manner and could also help to clarify points of convergence and divergence in the positions within and among the various faith communities.