What are the aims and purpose of our curriculum?

This curriculum prepares pupils to navigate the diversity of religious and non-religious worldviews they may encounter at school and throughout their lives. Pupils will build their understanding of religious and non-religious worldviews in human life, their teaching and traditions as well as the day-to-day experience of followers. Our aim is that through studying these, pupils understand the place of religion and non-religion in Britain today.

What overarching curriculum principles inform the design of our curriculum?

This principle recognises the important role that knowledge, and vocabulary as a particularly important type of knowledge, plays in learning. Units are driven by questions rooted in a particular discipline so that pupils learn about how to know as well as the knowledge itself. For example, our year 7 unit ‘Prophets: How are Abrahamic faiths connected through prophets?’ uses theological methods such as hermeneutics (interpreting the meanings of texts and the context in which they are written). Pupils will interpret texts from the Torah, Old Testament and Qur’an to examine how there is agreement and divergence between Christians, Jews and Muslims. We identify and map vocabulary across the curriculum, both in terms of the introduction of new vocabulary and the necessary repetition of vocabulary that has gone before. New vocabulary, called keywords, are signalled in bold in our lesson materials to indicate their importance. Pupils are introduced to concepts such as ‘God’, ‘covenant’, and ‘dharma’ early in key stage 1, and then develop their understanding of these complex concepts, in multiple contexts, throughout the curriculum. Disciplinary knowledge is embedded in the curriculum and is developed over time. For example, pupils will progress from examining the deeper meanings a Christian might find in the story of the Lost Son in key stage 1 to analysing how theologians have debated how women are portrayed in the Bible in key stage 3.

A careful and purposeful sequencing of our curriculum content underpins its design, ensuring that pupils are able to build on and make links with existing knowledge. For example, pupils are first introduced to the concept of dharma in key stage 1 when they learn about different meanings of Hindu stories linked to compassion and truth. In key stage 2, this concept is developed through stories in the Ramayana where figures such as Rama and Sita embody dharma. Later in key stage 2 the curriculum is broadened to look at dharmic traditions such as Sikhi and Buddhism. This concept is further developed in key stage 3 where pupils will compare ideas of dharma and trace differences in historical interpretations as well as contemporary attitudes. Attention is paid to vertical coherence via threads, which map the developments of concepts over time, for example our ‘Expressing belief’ thread.

Our evidence-informed approach enables the rigorous application of research outcomes, science of learning and impactful best practice both in education in general and at a subject specific level. For example, the design of our resources reflects findings from Sweller’s cognitive load theory and Mayer’s principles of multimedia learning whilst our lesson design draws on Rosenshine’s principles of instruction. We also draw on findings from research organisations such as the Education Endowment Foundation (EEF).

Our flexible approach enables schools to use our resources in a way that fits their context and meets the varying needs of teachers and their pupils. Our curriculum can be used in its entirety or units can be selected to complement existing curricula or meet most local SACRE syllabus requirements. Our resources are adaptable so that, for example, teachers can add local context, can edit or add checks for understanding, or adapt practice tasks to better reflect the prior knowledge of their pupils. For example, when pupils learn about ‘what makes places of worship sacred?’ the case studies can be easily adapted to include local places of worship and interest. At key stage 4 we exemplify six themes aligned to the most frequently used exam board specifications for GCSE RS, so teachers and pupils can select a pathway for AQA, Edexcel or Eduqas as appropriate.

Our commitment to breadth and diversity in content, language, texts and media can be seen throughout the curriculum, for example in the group of diverse school age characters that feature in our resources. From the very first units in key stage 1 pupils will learn that people can be both religious and non-religious. They will meet case studies of humanists naming a child alongside different types of Christians. Case studies enable pupils to understand that religion is inherently diverse, that everyone has a worldview and that it is a global phenomenon. For example, we look at harvest festivals in Nigeria to enable pupils to understand that the majority of Christians are found in the global south.

‘Continuity, change and diversity’ is one of the threads through the curriculum (see Curriculum Coherence below) through which pupils learn about religious and non-religious worldviews. For example, in key stage 2 pupils will look at the way in which Christmas is now celebrated by Christians as well as others with both religious and non-religious worldviews. In addition, pupils will learn that there is diversity within, as well as, between worldviews. For example, looking at how liberal, orthodox, and secular Jews might celebrate Pesach and Rosh Hashanah in key stage 2 and examining different forms of lay and monastic Buddhist communities in key stage 3.

Our curriculum is intentionally designed to facilitate high-quality teaching as a powerful lever to support pupils with SEND. Aligned with EEF guidance, our resources have a focus on clear explanations, modelling and frequent checks for understanding, with guided and independent practice. We use stories to enable pupils to understand abstract and complex concepts. For example, in key stage 1 pupils study stories of the Prophet Muhammad as a way of exploring the centrality of his character for Muslims. Lessons are chunked into learning cycles, redundant images and information are minimised and the narrative that accompanies our stories and explanations are contained in a separate document, rather than on slides to manage cognitive load. We have removed reference to year groups in our resources so that they can be used when pupils are ready, regardless of their age. Our resources are purposefully created to be accessible, for example by using accessible fonts, colours with good contrast, and captions in our videos.

What subject specific principles inform the design of our curriculum?

The diversity and complexity of religious or non-religious worldviews, nationally and globally

We introduce pupils to a breadth of case studies as an essential way of understanding the diversity within religious and non-religious worldviews. For example, pupils learn how different people relate to rituals such as baptism or naming a child. We build complexity by introducing pupils to different worldviews within religion, such as Shi’a pilgrimage to Karbala in key stage 2. We also explore the reasons for our religious landscape in the UK and how people live religion differently around the world. For example, we study Buddhist communities in both the UK and Asia.

Opportunities for pupils to build an awareness of their own presuppositions and values; draw on their own experience; and interpret the significance and meaning of what they have been taught.

We acknowledge that pupils approach RE from their own position or perspective, influenced by their values, experiences, and sense of identity. Our curriculum enables pupils to reflect on their own perspective when they encounter different people, worldviews or subject content. For example, after learning about reconciliation in South Africa, pupils reflect on the idea of forgiveness. In key stage 3 pupils examine how different Sikhs might understand the concept of sewa in relation to equality and then relate this to their own position.

Developing knowledge of scholarly approaches and methods within RE (and the wide range of related disciplines including theology, philosophy and social sciences from which the subject draws).

Our curriculum develops pupils’ understanding of disciplines and methods in RE. Each unit is driven by one of three disciplines; social science, philosophy or theology. Pupils will learn about and apply disciplinary questions, tools and methods. For example, social science drives a key stage 2 unit on pilgrimage, as pupils explore case studies of followers who made pilgrimage and consider what they might tell us about the impact of pilgrimage.

How does our curriculum reflect the aims & purpose of the national curriculum?

There is currently no national curriculum for RE. Our curriculum builds upon the extensive work that has been undertaken within the subject community and aims to align with the National Content Standard for RE in England developed by the Religious Education Council of England and Wales. This seeks to establish a benchmark for high quality religious education. We have carefully selected our content using the principles in the National Content Standard in order to allow pupils to progressively build up their knowledge of religious and non-religious worldviews and their place in the world today. We have thought about when different worldviews are introduced and how the learning builds. For example, we introduce pupils to Hindu worldviews in key stage 1, revisiting them in key stage 2 with a depth study of Sikh worldviews. Buddhist worldviews are introduced in key stage 2 and deepened in key stage 3. This approach means pupils will build up a detailed understanding of dharmic traditions.

What teaching time does our curriculum require?

Our curricula for key stages 1-3 are designed for 36 weeks of curriculum time across the school year, leaving time for other activities both within and beyond the curriculum such as assessments or school trips. At key stage 4, year 10 also has 36 weeks of curriculum time, but year 11 has only 24 weeks (approximately 2 terms) to recognise that schools will not be teaching new content in the run up to the GCSE exams.

At key stages 1-3, our RE curriculum has been designed to teach one weekly lesson, approximately 40 minutes long in key stage 1 and 50 minutes to an hour in key stages 2 and 3. At key stage 4 we have provided approximately two one hour lessons per week for the GCSE course, with flexibility and choice across both the beliefs and practices of different religions (Year 10) and different thematic studies (Year 11) required to meet exam board specifications.

We understand that exact time dedicated to RE can vary greatly between schools due to differences in curriculum planning, resource allocation and school-specific priorities. Therefore we fully expect and encourage teachers to adapt our curriculum and resources to best suit their needs and available curriculum time.

We use threads to signpost groups of units that link to one another, which together build a common body of knowledge over time. We use the term thread, rather than vertical concepts, themes or big ideas because it helps to bring to mind the visual concept of a thread weaving through the curriculum.

Our RE threads that weave through both our primary and secondary curricula are:

In RE our threads are complex substantive concepts that run through the entire curriculum. Our six threads blend elements both from the core statements of the National Statement of Entitlement (in the National Content Standard for Religious Education) and from Barbara Wintersgill’s ‘Big Ideas in RE’. Every unit in the curriculum links to one thread, although nearly all units will also touch on other threads. As pupils progress through the curriculum and revisit a thread they will build up their understanding of religious and non-religious worldviews. For example, the thread 'authority and influence’ in key stage 2 allows pupils to learn about the teachings and influence that Jesus and Prophet Muhammad have on many Christians and Muslims. This thread builds up to consider the role of religious law in religious worldviews and wider society in key stage 3. Consistent threads across our primary and secondary curricula can enable more effective transition, helping pupils to bridge their knowledge and understanding from primary to secondary.

Recommendations from subject specific reports

How does our curriculum address and enact recommendations from subject specific reports (e.g. EEF guidance reports & Ofsted Research Review)?

The Ofsted religious education research review (2021) and subject report ‘Deep and meaningful?’ (2024) showed that strong curricula are those guided by a careful selection of content that allows pupils to gain a deep understanding of the place of religion and non-religion in the world. Our curriculum achieves this by the use of threads and disciplinary enquiry questions which guide the selection of content. This allows pupils to build a deep understanding of concepts such as covenant and dharma for example, or, to revisit key stories such as the revelation of the Qur’an and the birth of Jesus. The Ofsted subject report also highlighted concerns around teaching superficial aspects of religion leading to misconceptions. To address this, our curriculum uses case studies to show that diversity within religion is normal, for example by using case studies of different mandirs, churches and synagogues in key stage 1 and 2.

How does our curriculum deal with elements that arise from the specific needs of the subject?

How do the disciplines of theology, social science and philosophy underpin the RE curriculum?

Religious education is a multidisciplinary subject. We recognise that the field of study for religious education is best explored using diverse ways of knowing. In our curriculum we have identified these disciplines, or ways of knowing, as theology, philosophy and social science. Using the questions and methods of these respective academic fields of study alongside religious and non-religious worldviews is an important way of unlocking the substantive knowledge in the curriculum.

In practice this means each unit in the curriculum is driven by a single discipline which frames the enquiry question that pupils will study. Within a unit pupils learn about worldviews and also be introduced to questions and methods related to the discipline. For example, the year 6 unit ‘Worldviews: How is our country and community changing?’ pupils will be using questions and methods asked by social scientists. They will look at census results nationally and locally, comparing their locality to the national picture. They will ask questions about what the data shows and why it might be different. Although each unit enquiry is driven by a particular disciplinary question, pupils may also use other tools and methods in the course of the enquiry. For example, in a theological unit looking at the deeper meaning of stories, pupils will also look at case studies to see the impact of them today.

Which religious and non-religious worldviews are taught in this curriculum?

When selecting content for this curriculum we were guided by our subject principles and threads to create enquiries that focus on a key question and are driven by a particular discipline. In order to reflect the diverse society in which we live, pupils meet case studies of Christians, Jews, Hindus, Humanists and Muslims early in key stage 1. In key stage 2, pupils revisit Christians, Jews, Hindus, Humanists and Muslims, as well as learning about Sikhs and Buddhists. In key stage 3 pupils revisit these worldviews, often approaching them thematically. For example, in year 7 pupils will investigate prophethood in Abrahamic traditions.

What is the relationship between this curriculum and the locally agreed syllabus for RE?

In line with the DfE's guidance, in all maintained schools RE must be taught according to either the locally agreed syllabus or in accordance with the school’s designated religion or religious denomination, or in certain cases the trust deed relating to the school. Therefore where any maintained school is following a locally agreed syllabus through its SACRE or other denominational syllabus, it may wish to consider how to use specific Oak RE units, lessons or resources flexibly to help fulfil the requirement of their particular syllabus.

For example, if a syllabus specifies that the Prophet Muhammad should be studied at key stage 2, the content of our unit in Year 4 may be helpful. Teachers may also want to use and adapt content in our curriculum to meet the needs of their local context. For example, the local syllabus may have a unit that looks at churches, synagogues or mosques in the local area. Teachers could use case studies in this curriculum and then adapt them so pupils can make comparisons with places of worship in their own area.

Ormiston Academies Trust

 is one of the oldest school trusts in England, having started sponsoring schools in 2009. In recent years, Ormiston has been investing heavily in high- quality curriculum development across several different subjects including RE.

Secondary

Religious education

Key Stage 1

Key Stage 2

Key Stage 3

Key Stage 4

Primary

Art and design

Core

GCSE

Citizenship

Computing

Cooking and nutrition

Design and technology

Edexcel

Eduqas

English

French

Edexcel B

Geography

German

History

Maths

Music

Physical education

RSHE (PSHE)

Science

Spanish

Authority and influence

Continuity, change and diversity

Expressing belief

Meaning and purpose

Nature of religion and belief

Values and morality

Philosophy

Social science

Theology

In this unit pupils are introduced to the idea of philosophy through an overview of key Greek thinkers. From this they will focus on R M Hare and the idea that all humans have a worldview. This will lay foundations for all the work they will do in RE in Key Stage 3.

Exploring philosophy

Socrates: questioning worldviews

Plato: exploring worldviews

Aristotle: applying worldviews

R M Hare: worldviews in modern philosophy

Worldviews and religious education

Blik: how do I interpret the world around me?

In this unit pupils build on the idea of covenant from primary. Using theological tools they study the story of Abraham in depth understanding how and why he is such a pivotal figure for Jews, Muslims and Christians. They will also examine how many Christians interpret the new covenant.

Meaning and examples of covenants

The world of Abram

Becoming Abraham

Father of many nations

The promised lands

The New covenant

Abraham: what is the significance of covenants for Jews, Christians and Muslims?

This unit will deepen pupils' understanding of the concept of Prophethood in the Abrahamic traditions. Using a theological lens, pupils will investigate the ancestral stories that form a point of connection between Christians, Jews and Muslims. They will analyse similarities and differences.

Prophethood in Abrahamic religions

Adam and creation

Isaac and Ismail

Moses and the burning bush

David and Bathsheba

Muhammad: the Seal of the Prophets

Prophethood: how are Abrahamic faiths connected through prophets?

In this unit pupils will gain an understanding that Christianity is a family of worldviews. They will examine historical splits such as that between Catholicism and Orthodoxy alongside groups such as Quakers and Jehovah's Witnesses to see areas of commonality and difference.

The Trinity and Orthodox Christianity

Core beliefs of Jehovah's Witnesses

The Pope and Protestantism

Predestination across denominations

Divergent practices of the Quakers

The relationship between the Anglican and Methodist Church

Denominations: why did the Christian Church become diverse?

In this unit pupils will investigate how the concept of dharma is interpeted by Hindus, Sikhs and Buddhists. They will examine the concept of the Hindu worldview as Sanatana Dharma and how this links to rta. From that they will explore Buddha and Sikh dharma noting differences.

Dharma and pluralism

Sanatana dharma

Dharma and moksha

Buddhist Dhamma

The three jewels

Sikh dharma

Dharma: how is this interpreted and put into action?

In this unit pupils study in depth at the idea of equality and service in Sikhi. Beginning through a study of Guru Nanak they will learn of his critique of Indian society. They will look at further stories to see how the fight for justice is central to Sikh identity historically and today.

Society at the time of Guru Nanak

Women in Sikhi

The Sikh diaspora and identity

The importance of the kirpan to Sikhs

Singh, Kaur as social levellers

Sewa: Selfless service

Social justice: how might Sikhs promote equality?

In this unit pupils will use a philosophical lens to consider what we mean by good. They will examine  various ethical answers given such deontology, utilitarianism and situation ethics. They will conclude by weighing up the issue of suffering in the world.

The nature of human goodness

Deontology and Immanuel Kant

Teleology and utilitarianism

Situation ethics

Virtue ethics

Suffering and compassion

Ethics: how do we know what is 'good'?

In this unit pupils will build on their understanding of Abrahamic worldviews to investigate how Jesus is seen by Christians, Muslims and Jews.   They will compare theological intepretations of his significance.

Anthropology of Jesus

Messianic prophecy in Judaism

Jesus of the Gospels

Jesus the incarnation

Jesus the teacher

Jesus: Islamic interpretations

Jesus: how do Abrahamic faiths view Jesus differently?

In this unit pupils study the life of Siddhartha Gautama and reflect on his significance as a figue for devotees. They build on their understanding of dharma by examining dharma as skilful action. Finally they examine diversity in monastic life.

Siddhartha Gautama as a historical figure

The Buddha through the eyes of devotees

Dhamma - skilful actions

Dhamma - moral precepts

Sangha - monks and nuns

Sangha - diverse lay Buddhist community

Buddhism: how significant are the three jewels to Buddhists?

In this unit pupils will examine the question of evil. They will look at various ways in which Christians have answered this question such as the existence of the devil, free will and the story of Job.

God of classical theism

Inconsistent triad

The devil as the cause of evil

The free will defence

Job and suffering

Transcendence and immanence

Suffering: Can Christian theology overcome the problem of evil?

In this unit there is a choice. Through a social science lens, pupils consider how psychologists analyse the phenomenon of religion. Or they may study the flowering of philosophy at the time of the Enlightenment through a depth study of Hobbes and Rousseau and their ideas of religion and society.

Renaissance and Enlightenment: religion and thought

The philosophy and beliefs of Thomas Hobbes

The state of nature and social contracts

The philosophy and beliefs of Jean-Jacques Rousseau

Analysing 'The Social Contract' by Rousseau

Interaction between religious, philosophical and political belief

Psychology of religion or Religion and political philosophy

Psychology: is our brain designed to believe?

Religion and politics in the Enlightenment: How were they aligned?

In this unit pupils investigate the idea of religious experience. They start with the ideas of William James before  examining case studies from history and Christian, Islamic and Hindu worldviews.

William James and mystical experience

Persinger's God helmet

Ian McCormack and near death experience

St Bernadette of Lourdes

Sufism and connecting with Allah

Atman: the divine within all

Knowing God: does religious experience prove God exists?

In this unit pupils examine how religions have created rules to live by. They will investigate how the ethics of Jesus reframed the Jewish law of the time and how Muslims may use the concept of ijtjihad to make moral decisions.

Ten Commandments

Two great Commandments

Situation ethics of Jesus

Muslims and Shariah Law

Interpreting Shariah using ijtihad

Using ijtihad to understand differing Muslim attitudes to music

Religious law: What is the social context and relevance today?

In this unit pupils study three case studies of individuals who challenged authority. They will analyse the inspiration behind their actions and the historical impact of their choices. Pupils will reason the degree to which religious beliefs might cause someone to challenge authority.

Martin Luther and the Reformation

Reaching heaven by faith alone

Dietrich Bonhoeffer, the pacifist

Fighting against unjust laws

Vandana Shiva: protecting the earth

Dharma, Bhumi and the environment

Rebels: should we embrace or challenge authority?

In this unit pupils will interpret census data to explore religion and belief in the UK. They will examine the growing diversity within Christianity and the rise of cultural Christians. They will use work by the sociologist, Linda Woodhead, to analyse the rise of 'no religion' in the UK.

Interpreting the 2021 census data

Exploring Christians - diveristy and complexity

Linda Woodhead's exploration of the 'nones' - atheism

Linda Woodhead's exploration of the 'nones' - agnosticism

Exploring 'other' religion - Paganism

The future of religion

Census: How has the landscape of belief changed in Britain?

In this unit pupils will investigate how worldviews adapt teaching in the light of contemorary concerns. They will examine how Christians and Jews have responded to ideas of dominion with a focus on responsibility for the earth. They will examine attitudes to animals and Islamic ideas of reason.

KS3 religious education curriculum

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