hij Teacher Resource Bank GCE Religious Studies Teachers Guide: Unit 4A Topic I Life, Death and Beyond Topic II Perceptions of Ultimate Reality Topic III Religious Experience Copyright 2009 AQA and its licensors. All rights reserved. The Assessment and Qualifications Alliance (AQA) is a company limited by guarantee registered in England and Wales (company number 3644723) and a registered charity (registered charity number 1073334). Registered address: AQA, Devas Street, Manchester M15 6EX. Dr Michael Cresswell, Director General.
Teachers Guide to Unit 4A: Topic I Life, Death and Beyond Topic II Perceptions of Ultimate Reality Topic III Religious Experience Unit 4 This unit is rather different from all the other units in the Specification. There are two major differences: 1. the content is broad and almost generic within the topic, and 2. candidates only answer one question, and they are given one and a half hours to construct their answer. In the case of (1), this means that candidates are able to draw upon support material from a wide range of sources of their choosing to support their answers. This allows them to adopt a real synoptic approach to this unit. In the case of (2), this means that candidates need to be guided through the skills which are required for them to produce a good quality essay. We believe that this unit provides candidates with excellent opportunities to develop the skills they will need when they proceed to further and higher education. There are three separate units (A, B and C) within the Specification and these are distinct from each other through the grouping of the topics within each unit. The three units will have separate examination papers, with topics specific to a particular paper. Each topic will have two questions set. Thus, each candidate will have a choice of one out of two titles to work upon. It is expected that candidates will have prepared for each topic and the questions set may well sometimes draw across the full range of the topic as outlined in the Specification, whilst on other occasions a question may only tackle a narrower selection of material from the topic content. Therefore, candidates should be prepared so that they are able to approach either style of question with confidence. It is acknowledged that candidates will have studied a wide and differing range of units and topics prior to taking the examination for Unit 4, and thus questions will be set to allow them to draw from this wide and differing range to support their propositions and arguments. Whilst Unit 4 may be regarded very much as a synoptic Unit, nevertheless each unit (A, B and C), and each separate topic, does have content specified and it is important that candidates are taught how do deal with the specific material outlined for their chosen topic. It is not expected that candidates will be prepared for more than one topic and there are unlikely to be any advantages to their so doing, except where very able candidates want to be stretched and challenged. Where teachers are able and willing to give the choice of topic to the candidates, either as a class or individually, they may wish to give a taster of each of the topics they can support before choices are made. When candidates are formally entered for the examination, a firm choice has to be made between Units 4A, 4B and 4C, but this need not necessarily be the same choice for all candidates in a teaching group. N.B. A separate question paper will be produced for each of the three units 4A, 4B and 4C. The candidates themselves are free on the day to pick any one of up to six questions across the two or three topics printed on the paper. klm Copyright 2009 AQA and its licensors. All rights reserved. 1
Some centres may choose to provide their candidates with the opportunity to develop a lot of the material required for their chosen topic themselves and to treat part of this unit as a way of having an element of coursework. This approach will require that the candidates are nevertheless well prepared to answer the questions set on the examination paper and will need to be able to resource their answers fully. However, the Unit 4 options can lend themselves to the coursework style of approach in that they are well suited to allowing candidates to conduct their own research and to develop their skills of arguing a case, of analysing material and focusing upon strengths and weaknesses of a particular case, and of course the whole skill of assessment in depth with plenty of supporting material to underpin the analysis. Whilst all the topics could be approached in this way there are some which seem to lend themselves more readily to such an approach, most specifically where individual student research could be especially rewarding: Religion in Contemporary Society, Religion and Art and Ways of Moral Decision-Making. But this is only a personal view and clearly teachers and centres must make their own decisions about whether the personal research approach suits their candidates and the chosen Unit and Topic. The following is designed to be some guidance and thoughts upon each Unit and each Topic. Unit 4A Topic I Life, Death and Beyond Religious and secular perspectives on the nature and value of human life Note that there are essentially four aspects here, religious and secular perspectives, as outlined in the Specification, and then the two issues of nature and value. In the case of nature and value, candidates should focus upon the following: how does a particular religion see the nature of human life? Whilst it is possible to approach this from a general viewpoint, candidates will struggle since there is not a single religious view about the nature of human life. Indeed, some will find it interesting to explore the very different views one can find. For example, some aspects of Christian teaching which seem to see human nature to be fallen and thus always sinful and incapable of achieving a real relationship with God, unless the individual accepts this, then seeks and receives God s forgiveness. Buddhism could be seen as a contrast in that the power to overcome suffering lies entirely with the individual, and like many eastern approaches, the individual becomes increasingly less important and the focus becomes humanity. From a secular perspective there might be a number of ways this can be explored. Humanism has some teaching which focuses upon its view of the nature of human life. It might also be interesting to explore different cultures and what they imply about human nature. Value can often be well expressed, and exemplified, by considering teaching or, in the case of the secular, laws and social mores. One approach might be to consider issues which clearly focus upon decisions about the value of human life; issues like contraception, abortion and euthanasia or even the attitude towards murder, all require either religions or secular institutions to make decisions about what they believe in regard to the value of human life. Eschatological and apocalyptic, religious and secular teaching 2 Copyright 2009 AQA and its licensors. All rights reserved. klm
The Specification indicates two ways in which this area can be explored. One is by taking a broad approach to the terms, in that eschatology can be defined as beliefs about the destiny of mankind and the world. This opens the topic to allow candidates to explore both the secular and the religious, although it is important that the focus is the destiny of mankind as a whole and not individuals. Simply referring to teaching about life after death cannot generally be considered to be eschatological. The other approach to this area is a theological one. There is, for example, a well documented set of Christian teaching which is clearly eschatological. In a similar way, apocalyptic can be defined as revelation, especially about the end of the world. Once again a candidate can explore many aspects around this wider definition from both the religious and the secular world. A quick search on the internet reveals much detail from a Rapture website through to full references to biblical material. Religious and secular ideas about the importance of the present life and life after death Candidates will need to explore both the religious and the secular. In the case of the former, they are likely to see that most religions do have a notion of life after death, even if it is related to an idea of some form of reincarnation. In most cases, there also seems to be a view that the way people live their earthly lives has a direct effect upon what happens to them after death. There is the opportunity to explore the view of those who adopt a cyclical view of human existence, that life on earth, with its repetitions, can be seen as an environment for the human to learn and practise good behaviour and that this will continue until it is achieved. The linear approach to existence, on the other hand, suggests that there is only one life on earth and thus only one chance to get life on earth right before death. From a secular viewpoint, it is worth considering that not all secular views dismiss an existence after death: the whole spiritualist movement might be taken to be an example of this. Equally, as the Specification indicates, there are many who do reject any existence after death but that does not mean that they do not have very clear ideas about the importance of the present life. Candidates can explore the idea that rejecting life after death does create the need to have views about life on earth. Beliefs about death and beyond, both religious and non-religious The focus here is upon beliefs, not practices, although it is quite possible to refer to some practice as examples of specific aspects of teaching. The Specification allows a variety of approaches to beliefs, for example within religion. Provided that candidates do have a sense of variety, it is possible to adopt the depth versus breadth approach. In the case of the former, this might mean looking at two religions in depth one adopting a linear approach, the other cyclical. Candidates should realise that they should acknowledge that even within one single religion there are many different ideas. The breadth approach would probably lead to taking the linear and the cyclical aspects of religious beliefs and then providing a variety of examples of both, showing the similarities and the differences adopted by different religions albeit within the broad umbrella of linear and cyclical. As noted in the earlier section, there are clearly established beliefs about life after death from the secular world and candidates should be aware of these and be able to give examples of the different styles of belief, and must include the belief that there is no such thing as life after death and what the effects of such a belief might have upon a person and especially their attitude towards death. klm Copyright 2009 AQA and its licensors. All rights reserved. 3
Topic II Perceptions of Ultimate Reality The reference to Ultimate Reality is designed to provide an approach to this topic for candidates who choose to study religions which do not have any concept of God. Equally, the reference to God does not preclude reference to a religion which might have gods. It is likely that many centres will choose either to deal both with a religion which does have a concept set against another which does not, or indeed to limit themselves to religion(s) which do have a concept of God. There will be no requirement that candidates follow any aspects of ideas of Ultimate Reality rather than God if they do not wish so to do. The definitions and understandings of God or Ultimate Reality By definitions it is expected that candidates will be aware that a number of religions do provide a clear definition of their idea of God, sometimes set down in creeds. Understandings usually become the working out of the definition, or at least, an aspect of the definition. For example, God might be defined as omniscient. The understanding then becomes what the religion makes of this aspect of the definition of God. The Specification then turns to a particular aspect of religious ideas of God, looking at what religion has to say about God and the relationship with the world. Here, the focus is largely upon how involved God / Ultimate Reality can be in the world. There might also be some consideration about how ideas here relate back to definition and understanding. For example, if God is defined in such a way that there is a very strong emphasis upon otherwordly then how is it possible for there to be any interaction with the worldly. Nature and revealed theology do not necessarily require that candidates have a detailed knowledge of the theological differences, rather that they should have explored the central idea that religious teaching / thinking can be seen to arise from the whole of the universe and its structure and workings and this can be viewed as being about God since God is the creator. Set against this is a view which says that God may choose to send specific messages / teachings to the world by way of some form of revelation. Differing understandings of the human situation in relation to God or Ultimate Reality The first area here is very similar to the religious perspectives on the nature of human life found in Topic I. There needs to be a slightly fuller exploration of what a religion or religions have to say about the relationship between God and mankind, and some aspect of this will link with what the religion has to say about the nature of the human being. The Specification indicates that candidates should have some understanding of teachings, such as predestination, soul making, and how conditioned the human being may be. The second aspect of this section is to focus upon the impact of the religious person, the way they conduct themselves and, indeed, their whole attitude towards life. Finally, the last aspect of this section is to consider some ideas about the impact that such beliefs have upon whole societies when they are adopted. Candidates should be able to refer to the three specific thinkers in this area noted in the Specification. As in other aspects, there will not be an expectation that candidates will be able to give a detailed description and critique of one particular scholar: rather they should be aware of the broad approach taken by each in relation to this aspect. Religious experiences as sources of knowledge about God or Ultimate Reality The focus here is upon ideas about religious experience and what can be learned from such experiences about God. Candidates can consider this in two ways. They can either consider it in a broad way, by looking at a whole variety of different types of religious experience and generalise from this. The other approach is to select two or three types of 4 Copyright 2009 AQA and its licensors. All rights reserved. klm
religious experience and consider them in more depth, still focused upon what they may tell someone about God. Thus a vision could be interpreted as being from God and, as part of the experience, there may well be a message from God, as could be illustrated from the experience recorded of Moses at the Burning Bush. Around the record, candidates can explore the nature of the vision itself and what this might say about God the fact that it was Moses, and the fact that there was a message attached to the vision and what this too might have to say about the nature and purpose of God. The Specification then introduces the point about verification. There are different ways one might seek verification of a claim about a particular religious experience. One approach is to see what scholars have to say about the particular religious experience, which they often do either by describing characteristics or by describing the process and the experience can then be matched against one or both of these. Another approach has been to consider the individual recipient of the religious experience are they reliable? etc., and to then consider the effect of the religious experience upon the recipient. Finally, the Specification seeks to focus upon what may be further learned about God from religious experience. It is probably the more simple route for candidates to consider a specific religion and a specific recorded religious experience within the chosen religion. This makes further learning easier to exemplify. Talking about God or Ultimate Reality The first section of this area in the Specification focuses upon God talk, that is the way God / Ultimate Reality communicates with the human race through written messages, dictated messages, directly from God or the less well defined message from the messenger from God the prophet, for example. The next aspect of this section is to consider religious language and what meaning can be given to it, with careful consideration of verification and falsification and how these ideas might help decision making about the value of religious language. Alongside the issues arising from religious language and how effective or otherwise it might be in expressing ideas about God / Ultimate Reality, the Specification also requires that candidates look at one other way ideas and messages about or indeed from God are communicated in religion and this is through the use of art and symbols. It is probably most helpful for the candidates if they are able to refer to particular examples from specific religion(s) so that they can illustrate ideas about God s nature and messages. Finally, there is an aspect which seeks to point candidates towards a consideration of all that they have studied in this section when they look at particular religions and how people seek to find out about God. This includes what value and what help there might be from messages from God, religious language about God, the use of art and symbols in attempts to provide ideas about God. klm Copyright 2009 AQA and its licensors. All rights reserved. 5
Topic III Religious Experience Definitions and ideas about religious experience There are two ways of considering the religious experience. The first is to look at the concept as a whole, considering scholars who write about religious experience in general terms, such as Otto, with his idea of the numinous, and Smart, with the value of religious experience. Both write about religious experience in broad terms, and others generally end with some idea of a human being experiencing God in some sort of personal way. The second way is where others have then tried to define or describe what general characteristics there might be that are common to all religious experiences, as opposed to those scholars who write about specific characteristics associated with specific types of religious experience. David Hay speaks about the essential qualities of a religious experience. Swinburne writes about five distinct types of religious experience and Caroline Davis similarly speaks about six styles of religious experience. The second section points to definitions and ideas about God and the relationship between these and ideas about religious experience. Here the focus is upon the question: if God is defined as being transcendent, so beyond human experience and the physical world, how can there be any possibility of man experiencing God directly? And if God is involved in a religious experience, why is it that there are relatively few people who have a religious experience? The next section moves into the particular and expects that candidates will have a very clear idea about different types of religious experience which it can be argued are recognised by many religions. In each case candidates should be able to refer to examples from religions. They can either refer to a single religion in some depth of choose to exemplify from different religions. In either case, the idea is for the candidate to be able to support statements about a specific type of religious experience from particular religious examples. They are also expected to have studied what scholars have to say about both characteristics and processes involved in a religious experience. For example, James writes about the four characteristics of a mystical experience whereas Rambo and Farhadian write about the process involved in conversion. Influence of religious experience as a source for religious practice and good religious behaviour In the case of religious practices (i) candidates should be able to show that a number of these can be derived from specific religious experiences. We can suggest that much Jewish practice comes from the revelation of the Law to Moses at Sinai or that many Buddhist practices arise from the enlightenment achieved by the Buddha, giving him the insight into Ultimate Reality. Whilst practices can often be rooted in a specific religious experience, candidates should be able to show that they are aware that often these have then been further developed well beyond the original. Note that here there is a requirement that candidates know something of both eastern and western traditions and so may be expected to comment upon similarities and differences. Likewise with (ii), where there should be a specific understanding about how religions deal with religious behaviour. Some see this as being distinct from general human behaviour: others do not, and some regard religious codes and instructions to embrace both. Again it is necessary that candidates are able to refer to specific religious examples of how these are derived from a particular and distinct religious experience. One might want to explore ideas about the distinction between eastern and western religions here too, with a particular view about how eastern religions often regard religion as being simply part of whole life, as may be particularly the case with Hinduism. Of course, there is some room for considering the view that, whilst a religious experience may have been the trigger, it is 6 Copyright 2009 AQA and its licensors. All rights reserved. klm
little more than that and the real significance of both religious practice and behaviour is what has been developed later by the religious institution. The next section asks about the value of religious experience. Again candidates must be able to refer to specific religions and then discuss the issue. The historical perspective may begin to cross into the next section, but can be focused also upon practice and religious behaviour. To deal thoroughly with the idea of the value, especially today, candidates will need to move beyond simply practice and behaviour. Thus the whole element of religious experience and its value to a religion is required. One way to follow this would be to explore the mystical traditions within specific religions. The reference to ongoing present day experiences will need further consideration and might lead to debate about whether elements like prayer might be regarded as religious experience. Religious experience as a foundation for particular religions Almost all major religions seem to have been founded upon a religious experience, often by an individual, or, in the case of Christianity, by a group of people. Candidates will be expected to be able to give clear and specific examples of this. They must be able to show what the experience was and how this led to foundation and indeed what part the experience, or what arose directly from it, had in establishing the foundation. They should also be able to show how significant this foundation still is and what part it plays in the particular religion they are referring to. The next section moves to religious experience as a source of faith. Whilst there is a relationship between this and the first part there is also a development and that is that many people will claim to have had their own religious experience which led them to a faith. Faith can be considered both as referring to whole religions / denominations or to the individuals beliefs. This is also the case in the final section, which asks about the contribution religious experience makes to specific religions today. As before, this can be either historical or present day, and faith can also be taken to refer to the individual or to the religion as a whole. Thus there can be discussion about the need for religious experience for both the individual and for the whole institution today. Methods for establishing the validity The expectation is that candidates will be able to consider how religious experiences are established as valid. They will need to refer to specific types of religious experience too. Thus one method is to look at what scholars have said about both characteristics and process and then test specific examples against these to determine validity. There are also some general tests which can be applied to claims about religious experiences, for example Swinburne with his ideas about Testimony and Credulity or Theresa of Avila and her fourfold test. Note the reference to individual and corporate, where one might apply different approaches to the different types of religious experience. For example, it has been argued that if the claimed religious experience clearly has led to a change in an individual and their behaviour then one must accept their claim to a religious experience as valid because of the consequential change. Whilst this last section may appear to be similar to the previous one, the difference here is that candidates are asked to consider the value of the religious experience which has been validated and hence its value to the individual and to the community. Thus one might suggest that an individual religious experience only has value beyond that specific individual if it is validated and thus can become of value to others who have not had any such experience. klm Copyright 2009 AQA and its licensors. All rights reserved. 7