Faith, Fluency and the Future of Religious Education in Britain

As Britain continues to become more religiously plural and, simultaneously, less religiously affiliated, interactions with people whose relationship with faith differs from their own is an increasingly common feature of people’s lives. Yet the debate about religious education (RE) has been conducted largely between institutions (regulators, examination boards, faith bodies and campaigning groups), but has less commonly been informed by the views of people of faith themselves.

As the government prepares to bring RE into the national curriculum in England for the first time, this report seeks to bring these views to the forefront of the conversation. Drawing on a nationally representative survey of 1,196 people of faith who have either received RE within the past decade or have a child receiving it now, and supplemented by fourteen in-depth interviews, the report presents a detailed, faith-aware picture of what RE actually does for people of faith.

Key findings

On its own terms, RE is working.

  • Overall, 56% of all respondents reported a very or mostly positive impact of RE on their or their child’s school experience, whilst only 5% reported a negative one.
  • Seven in ten (70%) regarded the RE they or their child received as generally factually correct, against just 4% who disagreed.

There is support for a national RE curriculum.

  • When asked directly whether there should be a standardised national curriculum for RE, 48% said yes and 20% said no. However, 32% said they did not know.

Britons of faith want their communities inside the classroom.

  • The single most popular improvement for RE, by a wide margin, was increased engagement with local faith communities, chosen by 36% of all respondents and by half of all non-Christians.
  • The least popular option was more government oversight, selected by just 4% overall.

Far from weakening faith, RE strengthens it.

  • Non-Christians were more likely than Christians to say RE made them/their child think more positively about their own faith (net 46% vs 32%).

RE is not a vehicle for playground prejudice.

  • 64% of respondents rejected the suggestion that RE contributed to them or their child being stereotyped or teased more at school, against just 8% who agreed.

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