Anglican School Research Articles

Jansenism and England: Moral Rigorism across the Confessions

Jansenism and England: Moral Rigorism across the Confessions

Assessing the Ethos of Anglican Primary Schools in Wales: The Student Voice Project

AbstractSince the Anglican Church in England and Wales began to build schools long before the state developed machinery to do so, around a quarter of all primary schools remain connected with the Anglican Church. The church school inspection system maintains that Anglican schools have a distinctive ethos. The Student Voice Project argues that school ethos is generated by the implicit collective values, beliefs and behaviours of the students, and was designed to give explicit voice to the students in response to six specific areas of school life identified by the Anglican school inspection criteria as relevant to school ethos. Drawing on data provide by 8,111 year-five and year-six students attending Church in Wales primary schools, the present study reports on the six ethos measures and on significant differences reported by female and male students, and by year-five and year-six students.

Engaging the Student Voice Within Anglican School Self-Evaluation and Statutory Inspection Within Wales: The Lankshear Student Voice Scales Revised

Drawing on data provided by 4,803 year-four, year-five, and year-six students (between the ages of 8 and 11 years) attending 88 Church in Wales primary schools, this paper discusses the development of eight short scales designed to operationalize themes concerning aspects of the distinctiveness of Anglican church schools and school worship identified by the school inspection process. The eight themes include attitude toward the general character of the school and attitude toward the religious character of the school. The data demonstrated the internal consistency reliability of these eight measures that comprise the Lankshear Student Voice Scales Revised and showed more positive attitudes to be associated with being female, with being younger, and with engaging in personal and public religious practices.

Christian ethos secondary schools in England and Wales: a common voice or wide diversity?

ABSTRACTThis study argues that it is the collective worldview of the students which is crucial in reflecting and shaping the ethos of schools. In order to understand the potential distinctiveness of Christian ethos schools two analyses were undertaken. The collective worldview of 2942 students attending 10 Christian ethos schools was compared with the collective worldview of 13,861 students attending 71 schools without a religious character. Then the collective worldview of 194 students attending an Anglican school that prioritised the Church’s ‘domestic’ function in education was compared with the collective worldview of 302 students attending an Anglican school that prioritised the Church’s ‘general’ function in education. The major difference occurs not between Christian ethos schools and schools without a religious character, but between Anglican schools that voice their interpretation of the Church’s mission in education differently.

Historians and the Church of England: Religion and Historical Scholarship, 1870-1920 by James Kirby

Reviewed by: Historians and the Church of England: Religion and Historical Scholarship, 1870-1920by James Kirby Martin Wellings Historians and the Church of England: Religion and Historical Scholarship, 1870-1920. By James Kirby. [ Oxford Historical Monographs.] (New York: Oxford University Press. 2016. Pp. xi, 257. $100.00; £60.00. ISBN 978-0-19-876815-9.) The central argument of James Kirby's elegant monograph on British historical scholarship between the mid-nineteenth century and the end of World War I is that many of the most influential and widely-read historians of the period were committed members of the Church of England, some lay and many ordained. [End Page 600]Kirby begins by establishing the importance and prestige of history in late-Victorian and Edwardian Britain, noting that a popular work like J. R. Green's Short History of the English People(1874) vastly outsold the novels of George Eliot and Charles Darwin's On the Origin of Species. He explores the formation of the "Anglican historians"—E. A. Freeman, William Stubbs, J. S. Brewer, Nicholas Pocock, J. E. Thorold Rogers, J. R. Green, R. W. Dixon, Mandell Creighton—noting the influence of the worldview of the Oxford Movement, with its emphasis on the historical continuity of the Church. The opportunities for scholarship are then examined by investigating "the learned Church," with its well-endowed parishes, its tradition of intellectual activity among the cathedral clergy, and its near-monopoly of tenured posts at the universities of Oxford and Cambridge. Having set the scene, Kirby then investigates four themes in British history, showing how they were addressed by his Anglican scholars. He considers the Nation (and the role of the national Church), the Constitution (and the vexed question of the English Civil War), social and economic history from the Middle Ages to the industrial revolution, and the particularly neuralgic issue of the Reformation Settlement. Kirby's scholars were not necessarily in agreement on all of these topics. Dixon, Freeman, and Stubbs, for example, emphasised the continuity of the English Church across the Reformation, praising the Elizabethan Settlement as a triumph of authentic English (and Anglican) Catholicism. Brewer and Pocock, on the other hand, espoused a more thorough-going Anglo-Catholic view, owing something to the polemics of Hurrell Froude, and vigorously repudiating the English Reformers and all their works. As Freeman wrote to Green in May, 1869: "once a month (as some men get drunk), [Pocock] roasts a Reformer in the Sat. [urday] Rev. [iew]" (p.181). In his final chapter, Kirby turns to providence and teleology, showing that these historians eschewed the Positivist theories of H. T. Buckle ("an ignorant windbag," in Freeman's opinion—p. 191), and espoused a subtle and flexible teleology which allowed for an ultimately mysterious Providence drawing good out of the contingent choices of flawed but free human beings. Kirby persuasively connects this with a theological focus on the Incarnation, and with an ecclesiological emphasis on the Church as an extension of the Incarnation. An epilogue reflects on the gradual decline of the Anglican school of English historiography, blaming agricultural depression, the equalization of stipends and the expansion of other career opportunities for bright graduates for the demise of the "learned Church." James Kirby has written a well-researched and erudite study. One reservation: Kirby's heroes are almost all High Churchmen or Anglo-Catholics, with an occasional reference to Broad Churchmen. The Evangelicals are discounted, as are Nonconformists of all shades—the dismissive reference to the Countess of Huntingdon's Connexion, in which J. N. Figgis was raised, as "a Methodist sect" (p. 102) speaks volumes. Evangelical Anglicans and Nonconformists wrote and read history in this period, and more might be made of this constituency. And although it is gratifying for a reviewer to find his own work cited, it is disappointing when his name is consistently misprinted in the footnotes and the bibliography. [End Page 601] Martin Wellings Oxford Methodist Circuit Copyright © 2017 The Catholic University of America Press

“It’s a bit cool and awesome”

Contrary to the stereotype of conflict between Christians and Muslims, St Aidan’s Church of England Primary School in inner-city Liverpool is a place where as one pupil said, “We are all united together,” arguably a remarkable achievement for an Anglican school with approximately two-thirds Muslim pupils. This article is based on my ethnographic fieldwork with Muslim pupils in St Aidan’s and examines the role of education and the Muslim heritage of Liverpool in shaping the identity of Liverpudlian Muslims today. The article comprises of four main sections. First, it briefly describes the context of St Aidan’s and the nature of my fieldwork there. Second, it discusses the idea of hospitality as translation. In the third, main, section, the article evaluates how the theory of hospitality as translation was realized in the life of the school, focusing on an RE lesson that I taught in St Aidan’s which outlined the history of Abdullah Quilliam’s “Muslim Institute,” which ran from 1889 to 1908 and housed the United Kingdom’s first registered mosque. Having outlined the content of the lesson, the article then critically evaluates student responses and argues that education concerning Muslim heritage is crucial for their identity formation as Muslims. The title for this article is a quote of a Muslim pupil’s reaction to learning about the existence of the Muslim Institute and typifies the positive response and growth in confidence of their identity as Liverpudlian Muslims. Finally, the article argues that Christian hospitality provides a distinctive framework within which the process of Muslim identity formation can be facilitated and that fieldwork can be combined successfully to form a theological enquiry.

Hospitality and the Other: Anglican Schools as Places of Transformative Encounter

Abstract This article argues that Anglican foundation schools have a positive impact on pupils’ sense of belonging to the wider community by creating safe spaces within which to encounter difference in a positive and transformative manner. The paper is divided into three main sections. First, the context in which the article was written is outlined. Details of the author's two years of fieldwork in a multi cultural Anglican primary school are set out and an understanding of Anglican schools as places which display an authentic outworking of a Christian worldview is explained. Second, the role of Anglican schools as places of encounter is discussed, with reference both to relevant Anglican literature and to the author's own experience of Anglican schools. This includes a substantial discussion of the Anglican understanding of hospitality as the foundation for creating safe spaces for transformative encounters. Hospitality is understood solely in a religious sense, of a Christian school acting as host to those of all faiths and none. Third, the core values of respect, forgiveness and freedom, which support the status of Anglican schools as safe spaces of encounter are elucidated. This involves both examples from the author's fieldwork and also published literature on the topic. Respect is discussed as a foundational value for any encounter with difference, which must be balanced with a willingness to forgive those who react negatively to such encounters. Freedom is understood specifically in the context of freedom of religious belief, reinforcing an understanding that Anglican schools do not engage in proselytising activity. The article concludes by reinforcing the central argument of the paper that Anglican faith schools contribute to a sense of belonging to a wider community through creating safe spaces to encounter the other and taking deliberate steps to engage with that other.

Victor Ariyaratnam Benjamin

Victor Ariyaratnam Benjamin grew up in Jaffna, Ceylon (now Sri Lanka). He was head prefect and athletic captain at St John’s College Jaffna, an Anglican school. He obtained distinctions in...

An Elder Sitting by the Fire: My Path to Jung

The author describes the importance of his mentors, his heritage, and early life in Johannesburg, South Africa and the effect that those formative years in a mining community (fueled by migrant labor) had on his embryonic psyche. Attending an Anglican school, he discovered the power of Christianity as a 10-year-old, holding vigil at night “over the body of Christ.” However, his first objective relationship with the psyche, the unconscious, occurred during the Second World War in the desert of Egypt before embarkation for Italy, with a second event occurring shortly after his return to South Africa, where he had been forced by circumstance to seek employment back on the mines. He explores how, despite the vicious and cruel apartheid policy above ground, all men were genuine brothers at the rock face; how the migrant labor rejoiced on reaching the surface after a shift with ritualistic thanks. He relocated to Natal where his relationship with the natural world developed, leading eventually to the founding of both the Dusi canoe marathon and the Wilderness Leadership School. On being employed by the Natal Parks Board he moved to Zululand, a true wilderness, in the early 1950s, where he was exposed to the rituals and beliefs of local tribes. He was impressed by their reliance on and their respect for the spiritual. A series of what he later understood were synchronistic events led him to both his mentors: a Jungian analyst and eventually to Jung himself.

The impact of formal and informal learning on students’ improvisational processes

This article, based on my PhD empirical study, was conducted in a qualitative and holistic approach. It had examined how students had used formal and informal strategies, styles and situations while improvising and composing for the research task. Eighteen research groups made up of a total of 40 males and nine females had participated in improvising in their choice of popular styles of music. An average of four participants to each group, ranged in ages from 12–13 years, 13–14 years, 14–15 years, and 15–16 years, participated in the task. Certain participants requested to work with their friends partaking in more than one research group affecting the numbers in some of the groups. These participants were chosen from three different Australian school settings; a Public Sports High School, a private Anglican School, and a Catholic Systemic School, so as to avoid bias in the data. The task was an unstructured one. The participants chose to use any of the following; audio-technology such as iPods, instruments, singing, or the compositional software ‘Garage-Band.’ The data were collected from the pre-questionnaires and midi-files, as well as semi-structured interviewing which was then sorted, coded, and collated through triangulation processes. The results indicated the importance of the participants’ auditory memory that influenced their integrated improvisational skills particularly with the use of technology.

Native apostles: black and Indian missionaries in the British Atlantic world

Native Apostles: Black and Indian Missionaries in the Atlantic World. By Edward E. Andrews. Cambridge, MA: Harvard University Press, 2013. 326 pages. $39.95 (hardcover).This book needed to be written. Native Apostles: Black and Indian Missionaries in the Atlantic World pulls together insights from scholarship published in recent decades about the spread of Protestant Christianity around the Atlantic. Collectively, these works have transformed our understanding of the history of religion in the western hemisphere during the colonial period-particularly the role both and Africans played in shaping Christianity's meaning and character in the Americas. Continuing this trend, Edward E. Andrews persuasively argues in Native Apostles that during the seventeenth and eighteenth centuries, throughout the Atlantic, African, African-American, and Native American missionaries sought to evangelize [other] blacks and Indians (2).The vast majority of people working in missions, Andrews declares, not actually British but rather what he calls native missionaries who generally came from the same population as their potential converts (2). He then marshals overwhelming evidence demonstrating that they were indeed ubiquitous. This story sheds light on how colonized peoples responded to, rejected, shaped, and appropriated Christianity and demonstrates that Native missionaries were at the heart of the cultural exchange we most associate with colonialism. Anglo-American missionary groups invested a great deal of time, money, and effort to train and support hundreds of and Africans in the hopes that they would convert the denizens of the Atlantic borderlands to Christianity. While historically they have been overlooked, some historians in recent years have begun to reexamine a few of the betterknown members of this cadre, such as Mohegan minister Samson Occom. Yet before Native Apostles no attempt has been made to look at them as a group, assess their role in the expansion of Christianity, or try to place them in a larger Atlantic framework.1Covering well-worn ground for scholars of Protestant missions in the New World, chapter one looks at Puritan missionary activity among New England's Algonquian groups and the role indigenous religious leaders played in the formation of the Massachusetts 'Praying Towns' in the seventeenth century. In the more ambitious chapter two, Andrews details the role of Native missionaries in the less-frequently studied period from 1700 through the 1740s in the colonial Northeast. Settings examined include southern New England after King Philip's War, as well as Anglican efforts among the Iroquois and Yamassee during the early eighteenth century. Particularly insightful was the role race and slavery played in failed efforts by the Society for the Propagation of the Gospel in Foreign Parts (SPG), a leading missionary organization, to create a plantation-supported college in Barbados to train indigenous missionaries.Covering the role of African and Native missionaries during the Great Awakening revivals, chapter three examines the explosion of Black and Indian evangelists during the era from 1735 to 1770. Signifying a major shift in transatlantic protestant missionary activity, (23) this chapter includes analysis of Moravian activity in the Danish Caribbean starting in the 1740s as well as their activities among the Lenape (Delaware) and Mahican in northeastern North America. Also chronicled is the creation of an Anglican school for slave children in Charleston, South Carolina, and the success separatist denominations had among southern New England's indigenous Protestants. Andrews works hard in this very effective section to show the connections between these diverse efforts to create a corps of Indian and black evangelists. He succeeds admirably in linking the Caribbean, American South, and New England, as well as juggling multiple denominations- Moravian, Anglican, Congregationalist, separatist (particularly Baptist), as well as New Light revivalists. …

Gloria Mundi

Gloria Mundi Lynn Freed (bio) Sometimes, after my daily dose of radiation, I would stop at a small bath store near the hospital to buy a bar of soap, perhaps, or a bottle of bath gel. I liked the little shop; it was holding its own among the retro hippie emporia of the neighborhood, no hint yet of tea tree or patchouli or tie-dye. Looking back on that time now, I wonder whether I was drawn to soaps and gels because, unlike, say, a belt or a pair of shoes, they could be counted upon not to outlast me. I don't know; I didn't go in search of a belt or shoes, and was in no mood for metaphors of mortality. Down in the radiation suite, beyond natural light, it was as if a scrim had been lifted, revealing a just perspective on everything. I would look with keen interest at the other victims, wondering whether, like me, they had come to a new understanding, an acceptance—at times, even a celebration—of the temporal nature of all things. Which was not to say I had not always known that nothing lasts. My twelve years in an Anglican school in South Africa had built in daily reminders of the impermanence of the things of this earth. So, too, did the poetry we read, the histories, the Bible itself. I would listen, I would read, I would understand. And then, when school was over, I would go back into my life, feeling immortal. Still, as a Jew, I rather envied Christians their faith in an afterlife. Every morning, in prayers, we sang hymns, glorious hymns, Heaven all around us. "Everything shall perish away," sang our Zulu maid, daughter of a Methodist minister, with a lusty cheerfulness that made perishing away seem like joyful anticipation. But for me, peddling off to Hebrew School three afternoons a week, there was no such assurance. Jews, as I came to understand it, didn't pay much attention to Heaven; when we died, it seemed, we disappeared. What did matter was to remember our earthly history, to observe our laws, and, never mind what the Almighty allowed to happen to us, to praise, glorify, exalt, and extol Him regardless—He-whose-name-was-so-terrible-it-was-never-to-be-uttered. [End Page 62] Meanwhile, my mind would wander away into the future, that time that seemed so slow in coming, when all this would be over, school and Hebrew school both, and I'd be free. But to be what, I would wonder? And where? And how? And even though I knew that the Almighty tended to smite those who disobeyed His laws, being smitten didn't worry me too much, sitting there on that hard bench with other fractious and smelly children, all of us worn out after a long day of it. So, I would stare out the window in what I took to be His direction and implore Him to get me through this and out into the real world as quickly as possible. If He did, I promised, I would praise, glorify, exalt, and extol Him every day of my life. Sh'ma Yis'ra'eil Adonai Eloheinu Adonai echad. But then, out of nowhere, could come a thought to make my heart jump in terror: at any moment, death itself might snatch away my mother or my father. It had happened to others, it could happen to me. And for this even the thought of Heaven would provide no comfort. I wanted both of them here, on earth, alive, and if someone had to die first, I wanted it to be me. Then, at least, there would be no question of being left behind. And so I kept a firm eye on them, taking comfort from their insouciance in the face of life's terrors as I saw them—doors left wide open to the night, windows too—and even from the way my father drove, like a madman, cornering on two wheels, pushing the old DeSoto to 108 mph on the open road. When, finally, he did die, not in a car crash but, at the...

The relationship between personal belief and inspection judgements

Anglican school inspectors will usually be Christian. Is it possible that their beliefs might compromise their inspection judgements? Neutrality is impossible when holding opinions or making judgements about matters of signal importance. Religious beliefs are strongly held. Using the concept of ‘ordinary theology’ I argue that religious beliefs are so precious, that opinions formed and judgements made are inevitably processed through a ‘lens’ constructed from those beliefs. Three potential problem areas are examined in order to make a prima facie case that inspection judgements may be compromised by the ‘ordinary theology’ of inspectors.

The Rise and Fall of Newman’s Anglican School

The Rise and Fall of Newman’s Anglican School

“Education then is not Merely to Teach Reading or Writing—Not to fit us for the Successful Performance of our Worldly Calling, nor to Inculcate the Bare Principles of Belief and Practice; It is not to Impart Barren Lifeless Knowledge; but to Work Together With God in the Salvation Of Souls”

EDITORIAL PREFACE 3 “EDUCATION THEN IS NOT MERELY TO TEACH READING OR WRITING—NOT TO FIT US FOR THE SUCCESSFUL PERFORMANCE OF OUR WORLDLY CALLING, NOR TO INCULCATE THE BARE PRINCIPLES OF BELIEF AND PRACTICE; IT IS NOT TO IMPART BARREN LIFELESS KNOWLEDGE; BUT TO WORK TOGETHER WITH GOD IN THE SALVATION OF SOULS.” JOHN HENRY NEWMAN In his Journal, Newman described education as “my line”1 —an appropriate description since his involvement in education spanned practically the entirety of his life—from his student days at Ealing, through his years as both student and teacher at Oxford and then as rector in Dublin, to the last decades of his life, which were devoted to the Birmingham Oratory School. Newman’s ideas about education are expressed most compellingly and comprehensively in The Idea of a University, which collected some of the discourses and essays that he wrote as rector of the Catholic University in Ireland. Yet many of these ideas so cogently expressed in The Idea were seminally present in a sermon—“On Some Popular Mistakes as to the Object of Education”—which he preached on Sunday afternoon, 8 January 1826, while serving as curate at St. Clement’s Church in Oxford:2 Education then is not merely to teach reading or writing—not to fit us for the successful performance of our worldly calling, nor to inculcate the bare principles of belief and practice;it is not to impart barren lifeless knowledge;but to work together with God in the salvation of souls.3 Newman’s continuing influence as an educator is reflected in the essays in this issue. The initial essay by James M. Pribek on “Newman in Twentieth-Century American Literature”describes his influence on F. Scott Fitzgerald, Sinclair Lewis and Flannery O’Connor. Drew Morgan then considers “The Rise and Fall of Newman’s Anglican School: From the Caroline Divines to the Schola Theologorum.” Next Newman’s educational legacy is examined in Greg Peters’ appraisal of the“approach 1 John Henry Newman, Autobiographical Writings, edited by Henry Tristram (New York: Sheed and Ward, 1957), 259. 2 Newman,who was a month short of his twenty-fifth birthday when he preached this sermon,served as curate at St. Clement’s from 4 July 1824 until 21 February 1826 (The Letters and Diaries of John Henry Newman 1:xviii). 3 The scriptural text for his sermon—number 128—was First Corinthians 8:1:“Knowledge puffeth up,but charity edifieth”;the sermon,which has an evangelical flavor,is now available in:John Henry Newman,by James Arthur and Guy Nichols (London–New York: Continuum International Publishing Group, 2007), 205–213; citation at 211. NEWMAN STUDIES JOURNAL 4 to Christian learning”of Benedict of Nursia,Newman and theTorrey Honors Institute of Biola University. Newman’s ideas about education also loom large in John F. Crosby’s consideration of “How the Gospel encounters culture in the Catholic University.” The third pair of essays looks to topics that resonate with some of Newman’s concerns in The Idea of a University: Matthew Briel considers the similarities of Newman and Luigi Giussani in regard to their“conceptions of reason”; Kevin Mongrain examines Newman’s critique of arguments from design—which have again come to the fore in recent discussions of creation. Those who have visited Newman’s study at the Birmingham Oratory may recall that the altar of his private chapel is decorated by pictures and memorials of departed family and friends. In a similar way, this issue posts obituaries of two educators and Newman Scholars, who were contributors to this journal:Avery Cardinal Dulles, S.J. and Fr. Joseph C. Linck: Requiescant in pace! This issue of Newman Studies Journal also contains reviews of an example of Newman’s international influence and an excellent volume on Newman’s views about the theory and practice of education. The bibliographical section mentions various resources that are available to Newman-scholars and lists books that have been received for review. The chronology of Newman’s life is intended as a convenience for readers who wish to situate a particular writing within the broader context of Newman’s life. The“fillers”—which utilize otherwise unused space...

The Rise and Fall of Newman’s Anglican School: From the Caroline Divines to the Schola Theologorum

This essay examines Newman’s attention to the theological schools and the great weight he gave to theology as the regulating principle of the entire Church system. The first section examines Newman’s adherence to the Caroline Divines and their influence upon his Lectures on the Prophetical Office of the Church. The second section considers Newman’s “Preface to the Third Edition of the Via Media” (1877), which presented his expanded vision of the ScholaTheologorum, which led to his Christological ecclesiology. A brief conclusion reflects on the contemporary relevance of Newman’s final vision of the Church.

Educational contexts for the development of children’s spirituality: exploring the use of imagination

As a Chaplain working in the Anglican school system in Melbourne, Australia, my concern is with the spiritual development of students. This year I have been trialing the educational application of activities used in creative arts therapy. Continuing the theme of my recent doctoral studies in children’s spirituality, I am concerned that education should have a more holistic emphasis, where the experiences and creative imagination of children are valued. Creative arts activities engage children in learning that is intimately related to spiritual development, involving self‐understanding, understanding relationships, wider environmental connectedness and connection with the divine. This paper gives a brief theoretical base and two educational case studies to illustrate the use of imagination in spiritual development. The cases are taken from the religious education curriculum, but it is proposed that other subjects could also be used in this way. The first case study reports on the response of a year 8 class to the question ‘What do we do with jealousy?’ (25 students aged 12 years)—an emotional inquiry. The second study is an end‐of‐year activity for year 7 students, concerned with social bonding (21 students aged 11 years)—a social inquiry. This is a work in progress using the MIECAT (Melbourne Institute of Experiential and Creative Arts Therapy) research method, as part of a master’s program.

Transforming Hearts and Minds: The Contribution of Christian Values to the Curriculum

In this article the author explores how Christian education can make a 'value-added' contribution to the curriculum. The author considers the day-to-day work of the classroom teacher by asking the questions: how can classroom teaching contribute to ensuring that schools and society does not produce 'clever devils' - such as those produced in the Holocaust? For a Christian school, how can reflection on Christian values be systematically promoted through classroom teaching? How can schools capitalise on the potential offered by 'values moments' - those time when questions of value and meaning force themselves through the academic content of the lesson to become the focal point of the pupils' attention? In order to illustrate how to develop an effective Christian value-added curriculum, the author discusses the Charis Project, which was set up in the wake of legislation in the UK that required schools to promote the spiritual and moral development of their pupils through the curriculum. He then suggests five practical actions for implementing a values-added approach to the curriculum in the Anglican school: (1) develop and capitalise on informal values moments; (2) be strategic in the values that are promoted; (3) plan the curriculum as a biblical 'fifth act' enterprise, which means being aware of the bigger story that the subject is promoting; (4) design teaching methods that promote reflection and response; (5) develop specific topics with a strong values base.

The Church of England Head: the responsibility for spiritual development and transmission of tradition in a multi‐cultural setting[1

The Anglican Church has a long involvement in the education of children, being originally concerned with the education of the poor. A key feature of early schooling was its religious nature. But what of the role of such an education in today's multi‐faith society? In particular how does the Anglican school see its role in providing for the spiritual development of its pupils? This paper represents an initial enquiry into the role of the Anglican school in providing for pupil's spiritual development in a multi‐faith, yet some would say largely secular society. In particular it begins to examine the role of the head teacher in promoting this area of school life. This article is based on a paper presented at the Eeduction Spirituality and the Whole Child conference held at Roehampton Institute, London, June 1999

What We Mean by Pastoral Care: A Philosophy of Pastoral Care for an Anglican School

What We Mean by Pastoral Care: A Philosophy of Pastoral Care for an Anglican School