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CHRISTIANITY AND THE CURRICULUM

Introduction

In Britain the Christian churches were active in the field of schooling long before the state took over. In the 19th century two national Christian bodies, the National Society and the British and Foreign Bible Society, were responsible for almost all elementary education. They were concerned that boys and girls be numerate and literate and have a sound basis in moral and religious education.

In retrospect it is a matter of regret that the churches so readily relinquished control of education to the state and that, for example, the Church of England in many parts of the country withdrew from direct involvement in secondary education after 1945.

Biblical Christianity has a doctrine for the whole person and thus a deep concern for education. The Bible clearly declares that man is a worshipping creature because God has placed Eternity in his heart (Ecclesiastes 3:11). It is also categorical in its conviction that man is made in God's image and thus reflects His Creator. Following from this, it is truth to say that human beings have the capacity to know right from wrong; to create in word, music and a variety of media; to communicate with clarity and meaning; to experience awe and wonder and ascribe meaning to existence; to seek meaningful and sustaining relationships.

Biblical Christianity asserts that God created everything out of nothing, that He created human history, intervenes in human history and will bring human history to an end in judgement and the creation of a new earth and new heaven from which all that is evil will be excluded.

Biblical Christianity also points to the essential flaw in all human beings, namely that they have an inherent tendency to sin and thus God's image in them is marred. This flaw cannot be dealt with by human effort or good works. It can only be dealt with by God's intervention in history through the birth, life, death, resurrection and exaltation of Jesus Christ and in the personal faith and new birth of the believer.

Education alone cannot deal with the disastrous result of man's first fall from his original and perfect creation. It has a part to play in the restraint of evil and the affirmation of good and it has a major role in affirming what is true about human beings and devising a Curriculum which reflects that truth. However, it can help draw a person out further in their understanding of God and his or her position before Him. From what we have already said many subjects are important contributors to this whole view of the person. These clearly include Science, Geography, History, Mathematics, English and Languages, Technology and Design, Art, Music, Drama, Religious and Moral Education, opportunities for worship and herein lies the crux of how Christian Truth permeates all knowledge.

Science and geography may speak of the glory and wonder of God's creative activities. History can be seen not as a cycle of meaningless events but as a story in which God speaks and acts. Mathematics provides opportunities to appreciate pattern, symmetry, order and the excitement of relationships as well as developing a sense of accurate communication through number. Design Technology, Literature, Poetry, Art, Pottery, Music, Drama and Physical Education give opportunities to develop the creative potential of young people. Religious Education gives opportunity to understand the basic nature of human beings and their need for significance and salvation. Worship, at the heart of human nature, gives opportunities for young people to be present as worship is offered to the true and living God.

Christian Truth must play a vital part in all of these matters because left to themselves they will be distorted and drained of meaning. Christianity and Biblical Truth must find a place across the whole Curriculum and not just be confined to the Act of Worship and Religious Education. This is more important than ever before so that we may arrest the drift into cultural relativism and subjectivism.

Art

"Art in its highest form is also an expression of religious feeling

and creating art can be a form of worship" (Michelangelo).

Religion and Art are linked together by a common goal: to serve the glory of God and celebrate the complex beauty of His creation. This perception of Art has been shared throughout the centuries by many great artists and stands as the basis for the teaching of Art in a College which has a firm Christian foundation. Furthermore the Biblical basis for an understanding of the human condition is reflected in much artwork and is challenged in others. College seeks to ensure that students understand and appreciate the Biblical World View well before moving through to critically examine and explore other notions in KS4 and beyond.

Young people today encounter a variety of art forms outside of school. Often, they are bombarded with negative and destructive images which are a product of the world in which they live. Today, few artists tend to reflect a coherent world view but on the contrary present a confused, distorted and fragmented response based upon the prevailing philosophy of the twentieth century - humanism, relativism and nihilism. Many current art forms have become synonymous with destruction, fragmentation and finally isolation, echoing the dilemmas of the modern age as man finds himself alone and alienated in a society which thrives on immediate gratification or an esoteric and intensely personal system of reference. It is against this background that we are seeking to restore and raise the value of art in society so that it can communicate and express the sanctity and value of human life.

Man, made in the image of God, can reflect the creative gifts of the Creator Himself and this needs to be encouraged and developed at all levels throughout the College. Art provides a vehicle which can evaluate and reflect upon the world in which man finds himself. Colour and line can express a whole gamut of emotions and again, emphasis in a Christian College is on the positive rather than the negative. Therefore, we seek to direct students towards those things which are "True, pure, lovely and of good report" (Philippians 4:8) than concentrating upon destructive images.

In practice, we should actively promote exercises which restore the positive, creative aspects of Art. For example, in a society where human life has become cheap and worthless, the artist should avoid an approach that would further degrade man and should seek instead to restore the value of human life. Figure drawing and life classes should enhance life rather than twist and distort the human form.

This is especially necessary from a Christian perspective that would see the body as the "temple of the Holy Spirit". Therefore, in a study of Art History related to figure drawing skills, emphasis would be given to Leonardo, Durer, Michelangelo and Rodin rather than current Modern artists. Once these areas have been redressed and assessed, the students can then move on to assess and analyse a wider variety of approaches in Years 10 and beyond.

The necessary development of fine Art and Design skills should be carefully planned and sensitively presented, so that the subject is presented within the framework outlined above in Years 7, 8 and 9. From this, the students can then assess and experiment with other aspects of the visual language in Years 10 and beyond. Within the teaching of Art throughout the College, students should be presented with examples of works of art from across the centuries. These will have stood the test of time and it is hoped that as preparation for A Level, all students will have had the opportunity to have discovered for themselves the works of such artists as Van Eyck, Durer, Michelangelo, Leonardo, Holbein, Cezanne and Monet, at least in a contextual basis, before the end of Key Stage 3.

Like any other language, the message of a work of art reflects the soul and heart of man. The task of the Art teacher in a College with a Christian ethos is best expressed in the following:

"So He fed them according to the integrity of His heart and guided them

by the skilfulness of His hands"(Psalm 78:72)

Business Studies and Economics

Business Education revolves around the study of how the world in general conducts business activities and yet this study must not simply concern itself with the mechanics of a market. Due consideration must be given to the different people encapsulated within the "economic environment" for whom, be they consumers, workers, employers, citizens or whatever, such is their everyday life.

In dealing with the human concerns of the business world, the maps drawn of economic theory are seen to be interwoven with many personal, moral and ethical issues. Within a Christian context, these issues are to be considered seriously in order to assess the importance of the spiritual dimension within a world that is often simply described in terms of the intellect and the material.

Businesses create wealth through the efforts of man. Perhaps this is the one point upon which Adam Smith and Karl Marx would agree. However, the creation of wealth cannot be seen as being independent of morality and it is not difficult to see that there can be many social costs associated with wealth creation and distribution: "wealth and welfare" are not synonymous.

Similarly, although one purpose of man's existence is to work, work is not only rewarded in monetary terms. Work well done also brings great personal satisfaction and such satisfaction can be derived not only from the inherent pleasure an activity gives, but also from the knowledge that God's purpose for that individual is being fulfilled. However, the materialistic world in which we live too often worships at the feet of the assumed trinity linking work, money and satisfaction as wholly interdependent. The resulting danger is that morality is viewed as an irrelevant side issue and we become a world in which we are those "... who know the price of everything and the value of nothing."

In order to avert this level of thinking, students need to be aware of the way in which standard economic and business theory can often find itself intergrated with practical applications that may be seen as being either morally strong or morally compromised. They also need to become aware that the study of economics can be seen by some as a means towards an end (for example, the end of social solidity and equality) whilst others develop it as an end in itself. In the latter case, economic theory can become a religion in its own right with its own commandments and ethical codes and its own utopia. Students need to become comfortable with questions regarding the motives underpinning some business activities, be they industrial espionage, 'creative advertising' and 'creative accounting' or the giving of tied aid to developing countries, the refusal to accept products from oppressive manufacturers and the sponsorship of community activities and charities.

'Common practice' is often the thinly-guised agent of social and cultural change, where what was previously considered to be unacceptable gradually becomes the norm and it is important for students to question whether an action is "right" just because it has become the norm.

The progress of much in Western society suggests that we are moving towards a knowledge-based economy where information is the most important asset. For example, in the pharmaceutical industry, it is not the pills and cream that are the important product, but it is the knowledge of how to produce these pills and creams that is prized. Therefore, the teaching of Economics, Business Studies and Information Technology needs to include a critical appreciation of knowledge and information whereby the authenticity of both are examined.

In this sphere, the knowledge of Truth is important as a moral foundation in a world where the search for information is often viewed as being amoral. Similarly, students must appreciate the power of the media and of revisionist and relativist thinking which would seek to redefine Truth. In a Christian context, such an agenda must be challenged and students encouraged to assess 'improving flows of information' against a value system rooted in Biblical Truth. Against this background they have a solid starting point upon which they need "lean not on their own understanding" (Proverbs 3.5).

Biblical Ethics can also be approached from a seemingly economic perspective as, for example, in the case of 'lying'. This method would involve the identification of monetary and non-monetary costs and benefits to ascertain the net gain from lying, a study which inevitably proves that 'honesty does pay'. This approach can be similarly applied to business activities such as advertising, wage negotiations, production, labour relations and unionisation, and others in which students can begin to appreciate that Biblical Truth manifests itself in all aspects of life, simply because it is Truth.

Finally, as with any strong organisation within our "Society of Organisations" (Peter Drucker), it is important for any institution to have a clear, focused and common mission. Within Emmanuel College, whilst specialist Teaching Departments will define its expression within their own specialist contexts, it is the clearly defined common mission (ie that of the Biblical Christian ethos) that can hold the organisation together and take it forward to produce results which are truly measured in terms of excellence.

English

Emmanuel College has a clear Christian ethos and so must seek to incorporate within its Curriculum, characteristics which both support and foster the Christian ideal. It is therefore probable that such characteristics will be clear and distinctive and critically different from its equivalent in mainstream secondary schools. In this light, the following statement seeks to outline the College's philosophical outlook with regard to English Language and English Literature.

Young people encounter a diverse and potent breadth of Language and Literature outside of school. In many instances this opens them to worlds of harsh reality, destructive images and careless and crude expression. A Christian school should seek to redress this balance and should seek to set before students images which are wholesome and positive. Even when addressing these "harsh realities", we should be endeavoring to lead them through into a proper critical appreciation of how language should be used.

In such terms, English Language lies at the very heart of man and what comes out of his mouth is very often a reflection of what he is in his soul. Language has the power to inspire, encourage, praise and create as well as to criticise, degrade, hurt and destroy. In taking our lead from Philippians 4:8, the study of English Language at Emmanuel College must recognise the value, certainly across KS3, of focusing upon "whatever is true, what ever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable,.......excellent or praiseworthy".

In practice, we should make a positive intervention in standard language teaching practice by actively promoting language exercises which concentrate on and advance the uses of language as a positive force which applauds and appreciates, which encourages and enjoys beauty. The precise outworking of these foci falls to the Department under the leadership of the Head of Department but, as an example, rather than drafting drama scripts about 'Conflict at Home' and letters of anger over lost parcels, we should actively choose to write descriptions of friendships and letters of approval.

The necessary developments into the language of conflict, propaganda and the like must be both carefully planned and sensitively presented but the guiding vision is that students in Years 7 and 8 encounter language as something worthy and powerful for good. Once developed, they can then move on to assess and experiment with the other powers of language in Years 9 and beyond. Students experience a wide variety of less wholesome language uses in their magazines, televisions, music and conversation. It is wholly appropriate for a Christian school to be making strident efforts to right the balance in this regard.

English Literature can similarly deal either with what is beautiful, inspirational and righteous or with what is dull, drab, morally compromised and empty. In KS3, our students' diet of literature should again seek to redress the balance of their extra-curricular reading by presenting them with the very best and most praiseworthy literature. This quality of this Literature should be reflected not only in the calibre of language used but also in the nature of its content.

As a service to each student's understanding of the development of society and civilisation, we must present them with Literature from across the centuries. And such is the richness of written English since the days of Chaucer, it is desirable for students to encounter, from their earliest days in College, Literature which has 'proved itself' because it has stood the test of time. Furthermore, in preparation for the very best A-Level studies such a breadth of reading is essential to the mature criticism of any text. Our students should therefore read Shakespeare in every year of College and should certainly have read authors such as Donne, Milton, Wordsworth, Austen, George Eliot and Betjeman, at least through extracts, before the end of KS3. Preoccupation with texts which are seen as being "more accessible" and "more appropriate" to the less able Junior College students is both patronising and educationally undemanding. A slice of 'contemporary teenage fiction' may have a part to play within a balanced diet but tome after tome of the same creates nothing but indigestion.

Geography

Central to geographical study is the relationship between humans and their environment and geographical analysis is of greatest use when it leads ultimately to an evaluation of the results of human decisions and actions both within and upon that environment.

In this search there is naturally a clear and foundational need to become familiar with the shape, dimension and map of our world, since these characteristics form the context in which we live and within which we make those decisions. We also benefit from the study of our world's place in the Universe and of the natural phenomena which form and have formed this planet. In these senses, a strong Geography education will speak variously of 'The Capital Cities of the World', the Solar System, weather and climate, population shift and continental shelf, The Flood and the Rain Forest, coastal erosion, urbanisation and many other issues beside. Given such a basis of factual knowledge, we should examine the values and value systems at work within this world for it is they which lead to its use and abuse; it is they which give our world its true 'shape'.

In examining the effect of these value systems, there are several key areas in which they operate:

a) Economic Priority, where the main aim is often to make a profit with a minimum of investment, leads to the exploitation of mineral, agricultural, industrial and even touristic resources. Such values are frequently to the fore when Countries and regions begin their economic development and have often resulted in the birth of industrial blight, of exclusively industrial towns and of concrete ribbons of tourist housing along coastlines.

It is these values which distort proper aims for improvement and development and can lead to ugly conurbations, where services are often inadequate and green spaces non-existent, simply because these ends are justified in terms of profitability. Where Biblical exhortations to work hard, help others and improve conditions are gently twisted to raise other gods of property, dominance, dishonesty and ruthlessness, students must be shown what these value systems truly are.

b) Development Values are sometimes aligned with economics but are more generally related to the concept of how countries have or have not developed in relation to their indigenous resources. This study will demand an awareness of the historical perspective of world progress where development has often involved the various "interventions" of foreign, and mostly Western, powers. In this context, we act strongly to counter an often-voiced view of early developments in Africa, but also elsewhere, that it was little more than White Imperialist Capitalism moving in behind the smoke screen of 'the missionary' in order to exploit local resources, human, mineral and animal. This cynicism towards Foreign Aid often leads to every overseas contract being scrutinised for 'back-handers' and suggests that independence from colonial influence is a wholly 'good thing' regardless of the harsh realities of the 'liberating regime', often in terms as simple as Human Rights.

It becomes essential, therefore, for motives to be recognised as complex and for students to develop an awareness of the different manifestations of aid seen, on one side, in the genuine compassion of the righteous and, on the other, the cynical selfishness of the opportunist.

In seeing others develop, it is important to remember that if we give a man a fish, we feed him for a day but if we teach a man to fish, we feed him for life. It is also important to remember that it is his river.

c) Spatial awareness encourages positive values concerning all aspects of space. When, for example, decisions are taken to locate a factory, a motorway or a new town; then not only should the economic advantages of each location be noted but also there should be consideration given to the impact of such decisions upon other elements in the landscape and the environment so that ultimately a harmonious environment is created. Man has been given a place higher than his mere surroundings but he bears a responsibility for its maintenance and reaps the harvest of how he treats it.

d) Social values aim to limit spatial inequalities which occur through development and which threaten to create innocent victims by seeking to prevent major disparities between regions, the avoidance of ghettos and shanty towns and the support of families and communities where economic factors threaten. "For the weak and the needy I will arise"

e) Ecological awareness takes note of the concept of dynamic equilibrium in the created natural world and its application in situations where human intervention occurs. If such awareness exists in the minds of those responsible for development, then ecological thresholds can be preserved, especially by enabling waste products to be absorbed through natural processes without destroying an equilibrium which would prove difficult to restore.

This said, the method by which these values can often be best raised for debate is through actual Case Studies and Simulation Exercises. These means help to make students aware not only of the difficulties of the choices to be made but also of the relative contexts into which those choices have to be implemented. Whilst recognising the need to be make 'right decisions', one also has to be aware of the culture in which that decision will be enacted. This realisation will help students to see where and when the World View of a society can either encourage or hinder the implementation of good policy.

In these terms, a World View Map is every bit as informative as a Physical one and it is often possible to see the real impact which Biblical Christianity has made and is making across the planet whilst also recognising the strong influence and thrust of opposing doctrines. On a personal level, students must also be encouraged to ask themselves about their own standpoint on these many issues such as:

• Who has the power in this situation and how will they use it?

• What would I do in their place?

• Is there anything similar to this in my life?

• What can I actually do to improve things around me and within me?

• Does it all matter anyway?

And to present these issues in a Christian context, we should seek to draw from our students the realisation that a Biblical World View seeks to promote all of the treasured values mentioned above whilst also leading us to the personal spiritual heart-searching encompassed within them.

History

'..through....History...we keep alive all that is best in our traditions; we help the voices of the past to live again in the experience of the student.'

(Professor Brian Cox, 1981)

In teaching History, we open doors on the past which reveal the truths of man's experience and point us towards the way we should now go. These lessons find their basis upon the foundations of factual account in spite of the recent push towards post-modern revisionism and the emergence of the philosophies of blind relativism and historyless hedonism.

The first focus of History within a Christian context must be to recognise the created beginning of Time and the tracing of Historical Fact through various methods of recording. Upon this basis is built an analysis of the values which mankind has followed and which have influenced his decision making. From this perspective, values can also be judged in terms of their relation to Biblical Absolutes and students are encouraged to comment on past events, personalities and beliefs, and to observe examples of attitude and behaviour which are worthy of imitation. Indeed, the Bible itself promises a reward for such contemplation, stating in Proverbs 10:7 that "the memory of the righteous will be a blessing"

Furthermore, we are also able to present to students certain historical actions or philosophies held in the past which are consistent with Biblical Truth. In this context, it is important to judge even those actions carried out in the name of Christianity in order to see whether or not they do in fact hold to Biblical standards. By examining the real motivation behind action and by seeking to understand these motives in the light of some greater philosophical adherence, students will become increasingly aware of the relevance of a study of History which goes beyond the simple learning of dates and data.

Where Biblical teaching has had a direct influence upon critical points of History, this correlation must also be fully understood in terms of the philosophical importance of Faith. One obvious example of the complex realities behind a traditionally thin analysis of theological debate is the Reformation, including as it does the effect of Luther's adherence to the doctrine of 'justification by faith', the exposure of the Church's Indulgences scandal, Henry Vlll's manipulation of matters of Faith to suit his own marital arrangements and the emergence of the Protesting/Protestant Church.

In order to fully appreciate the full vista of the developing History of Man, it is desirable to view a balanced range of chronological periods. Contemplation of more distant periods makes one realise we are not all there ever has been. As the Bible puts it, we are "mist that appears for a little while and then vanishes". Similarly, it is important for students to be aware of the development of the History of Britain before broadening their view to incorporate the study of foreign historical events although at times these will naturally overlap.

It is equally important, nevertheless, to appreciate that all World cultures have similarities regardless of time or space. The study of History often uncovers patterns of thought and behaviour which, although certain cultures may now have passed into antiquity, are not too far removed from modern values and ideas. For example, the strange mixture of pantheism and hedonism which coincided in much of the classical Graeco-Roman World is not dissimilar to the New Age self-indulgence of today. In addition, by investigating History, we discover certain fundamental and admirable values, such as chivalry, the sense of duty, social responsibility and honour, which are now in danger of being lost for ever.

The study of more recent periods allows students to gain valuable insight into the contemporary working of their world, thus equipping them to function fully and maybe to effect change for the better. Again, it is desperately important for us to assess the motivating World Views within History in order for us to fully understand the actions and events which they spawned.

It is also important to use a frame of reference in which God is sovereign. Time had a beginning and Time will have an end. This is the ordination of the God of the Bible who existed before Time and inhabits the eternity beyond it. God also acts in and through History; He intervened into History in the person of Christ and He has the power to allow or to frustrate Man's aims. In this context, it becomes important to peruse why Hitler paused at the English Channel when an immediate invasion might have lead to a swift victory. Could it be that God was calling a halt to this march of evil?

Finally, careful consideration must be given to the areas of historical source material and empathy which can enhance student learning when delivered properly but which can be equally destructive of a Biblical sense of History if taught loosely. Given the sense of History presented above, source material must be taught in terms of seeking to establish what has happened in the past, rather than encouraging young people to doubt everything and trust nothing. Similarly, empathy is a technique whereby students are challenged to understand the motives, beliefs and attitudes of people in the past. It is thus a conceptual understanding, rather than an attempt simply to 'feel as they felt' without proper reflection upon the objective historical context.

Learning Support

Within the Christian ethos of Emmanuel College, certain values are paramount and in many ways these values demand the provision of specialist staff to ensure that Learning Support is given to those in need. As Scripture teaches, each individual student is of equal and inestimable value in the sight of God, regardless of their academic ability. The less able student is no less worthy of the very best education than the most able and this reality should consequently rule out a sink-group mentality at one extreme and elitism at the other. Emmanuel College should, therefore, be a place of equality of opportunity in keeping with the individual potential of every child.

Students can also be seen, therefore, as stewards of their own God-given abilities and all staff have a responsibility "in loco parentis" to "encourage, comfort and urge on to greater things" as the Apostle Paul expects of good fathers in l Thessalonians 2.12.

Furthermore, in the Gospel of Luke, we have a significant overview of Jesus' childhood development. Indeed this is recorded in terms which can be properly applied to the best development affordable for every child. Luke 2:52 says that at twelve years of age, "Jesus grew in wisdom and stature and in favour with God and men" and it is the mental, physical, spiritual and social growth in which He excelled that are so vital for us to safeguard and develop. It will be in supporting such development that the Learning Support Department must stand alongside the standard College Teaching and Pastoral Arrangements to provide a strengthening arm. In situations where such growth is handicapped in any way, we must seek to make positive interventions, most particularly in the areas of mental and physical challenge.

Primarily, we are concerned with students who have not made progress which is consistent with their age. This may relate to all areas in general or in one specific area and it is also increasingly important to help the exceptionally able child to overcome their own special difficulties in mainstream education and push on towards excellence.

Nevertheless, the development of children with special educational needs is not merely concerned with the function of the child's mind and it is important to recognise that some who are limited intellectually are not necessarily unable to grasp spiritual matters. Indeed, as in Hebrews 11.3, it is "by faith [not intellect] we understand that the world was made by the Word of God" We are concerned with the whole child. Just as students progress in each of the four areas noted above, so it must be recognised that a problem in one area may adversely affect progress in the other three. Therefore, it is essential that close links are maintained with Pastoral Staff in order to ensure that the presenting symptoms are not simply a screen over the genuine root cause of the problem.

In simplest terms, the Department's main emphasis is to develop students' literacy and numeracy in an atmosphere that will ensure and protect dignity and self-esteem. The acquisition of these skills enable the students to move with confidence through the whole range of challenges set by the wider Curriculum whereby they can access the rich mine of knowledge which must be part of every child's normal development.

Mathematics

Whatever philosophical battles rage over questions concerning Music, Art, Literature and Science, it is a widely-held belief that Mathematics is neutral ground philosophically. After all, mathematical statements can, in general, be derived from a set of self-evident axioms by the application of irrefutable logic.

In the view of Professor John Barrow, most scientists "view Mathematics as an unambiguous business which leaves no scope for subjective contributions, no individuality of choice; it develops inexorably by a logical process in which old symbols are traded for new" (New Scientist, November, 1992). For example, the square on the hypotenuse of a right-angled triangle will not cease to be equal to the sum of the squares on the other two sides because the philosophical approach adopted by the geometer investigating it is not akin to that of the Ancient Greeks.

Is there a place then for 'a Biblical view of Mathematics'?

Though the body of mathematical knowledge adhered to by one mathematician may be no different to that of another, the purpose of the subject will be seen differently depending upon the view of the individual. For example, the humanist is likely to view Mathematics as an expression of the autonomy of the mind of man; its goal is most probably the enhanced pleasure or survival chance of the species.

A Biblical view of creation, by contrast, which requires us to understand the universe as an expression of self-disclosure by the God who made it, suggests an altogether more noble purpose for Mathematics:

"The heavens declare the glory of God; the skies proclaim the work of his

hands. Day after day they pour forth speech; night after night they display

knowledge. There is no speech or language where their voice is not heard."

(Psalm 19)

In this light, the starting point for the teaching of Mathematics in a College based upon Biblical Truths is that Mathematics is a disciplined thought-structure which is used to describe the numerical and spatial attributes of God's Creation. Similarly, as Mathematics is the language scientists rely on to describe everything in the physical world, from the inner space of elementary particles to the outer space of distant galaxies, it follows that Mathematics also "declares the glory of God". What then does Mathematics have to teach us about the nature of the Creator?

Firstly, God is a God of order. John Barrow again: "there is an order in the physical universe that is independent of any observers". As J. Bronowski observes, "Science is nothing else than the search to discover unity in the wild variety of nature". Mathematics provides the tools to discover and express this order. It is through the medium of Mathematics that a whole range of seemingly disparate aspects within nature are seen to be connected. The Fibonacci sequence provides an instance of pure Mathematics demonstrating a connection between creatures as diverse as the sunflower and the shell of a snail. Mathematics shows the world to be organised, balanced, consistent; to possess pattern, symmetry and elegance.

Secondly, God is a God who is vast beyond our imagining. The most appropriate response to Mathematics will surely be one of awe and wonder rather than a feeling that man is achieving autonomy so as to be able to manipulate his environment at will. In the study of infinity, for example, the greatness of God can be seen to contrast with the finite nature of man and rightly leads to an admission on our part that we cannot grasp all that the universe contains. Clearly, He who made the universe is greater than His creation.

Finally, Mathematics can also respond to the truth that God has laid down a way for us to live in the Bible. There is, therefore, a great opportunity for teachers when devising problems and scenarios in mathematical exercises to seek to promote Biblical standards and to present situations which strengthen Christian values. For example, in simple terms, work with percentages can just as easily focus upon the mechanics of distributing monies to various charities (including tax relief, minimum contributions, covenanting) as upon the carving up of loot after a bank raid. Furthermore, the presentation and tangential discussion of the merits of a charitable outlook should be a comfortable adjunct to a lesson in which spiritual and moral development is a national prerequisite.

All in all, Mathematics may well be a tool through which wider truths can be articulated but it does also possess the intrinsic form of created order and, when thoughtfully developed, can be an important instrument in the furtherance of standards and beliefs worthy of promotion within a College with a Christian focus.

Mathematics is less an invention, more a discovery. "Mathematics is the language with which God has written the Universe" (Galileo) encourages us to become conversant with the language with which the universe speaks and to know something of the nature of the God who made it.

Modern Languages

"Be devoted to one another in brotherly love"

(Romans 12.10)

Modern Languages has never had an easy time in the school Curriculum. When something over a 100 years ago, together with Science and Modern History, Modern Languages began to gain a more established place in the Curriculum, the subject had to face the entrenched opposition of the Classics. However, within this apparent conflict lies much of the way forward in terms of how Modern Language study can be a positive experience in a College with a Christian basis.

In 1869, Gladstone gave written comment on the subject to the Public Schools Commission:

"What I feel is that....Pure Science, Natural Science, Modern Languages, and the

rest....[are]...ancillary, and... ought to be limited and restrained without scruple

as much as regard to the paramount matter of education may dictate"

Gladstone continued that it was the Classical Tradition alone which truly acted within the educating process as the genuine "complement of Christianity in its application to the culture of the human being, as a being formed for this world and for the world to come."

Today, with the same 'complement of Christianity' desired in Emmanuel, there is much to recommend the teaching of all subjects, as this broader document suggests. As an obvious starting point, the study of Modern Languages helps students to develop an understanding of different peoples and encourages them to recognise the features of other cultures. More profoundly, such study draws out the similarities in mankind, his common experiences, hopes and goals, and should develop an awareness of the correlation between the prevailing philosophical positions within foreign countries and the thoughts, emphases and cultures visible within them. Such study should consolidate the realisation that all men are equal in the sight of God, irrespective of colour, language or country of origin and that they share the fundamental questions in life such as:

• Where have I come from?

• Why am I here?

• How should I live?

• What happens when I die?

Furthermore, in a world where the Muslim teacher in a Muslim country teaches within an accepted culture enmeshed in the belief system revealed in the Koran, so too the task of the teacher in Emmanuel should seek to teach in a way consistent with the revelations of the Bible.

Secondly, the practical usefulness of developing a fluency in a foreign language cannot be under-estimated and, by learning to communicate per se, students should be lead to recognise one of the key methods of breaking down barriers between peoples. As human beings made in the image of a communicating God, students should recognise that in the skill of communication lies much of man's ability to live as God intended, seeking co-operation, reconciliation and community.

Thirdly, the close study of language increases a student's sense of precision, accuracy and appropriate vocabulary. Lazy expression and unthinking colloquialisms are challenged and corrected; clear understanding is praised and encouraged. This focus relies heavily upon a consistency across the taught Curriculum in the hope that similarly high standards are expected within all subjects, again emphasising the vital importance of good communication.

Finally, as must be true of every aspect of a taught Curriculum, the teaching of Modern Languages must enable students to recognise both differences and similarities between peoples. We must recognise value in everyone and yet we must point out to students that, although many aspects of different lifestyles are acceptable, the moral and ethical value systems across the world cannot be similarly 'glossed' as being equally valid as, for example, the very nature of Christianity stipulates its unique claim to being the only ultimate Truth.

Music

The aim of Emmanuel College is "to promote and provide for the advancement of education with a broadly based Christian ethos" and so is therefore strongly committed to Biblical values and concepts. It is therefore likely that such characteristics will be distinctive and critically different from equivalent mainstream secondary schools and, with this in mind, the following statement seeks to support, develop and outline the College's philosophical approach with regard to the teaching of Music.

Today young people are constantly bombarded by 'music'. Wherever they are or whatever they are doing, music forms a background - on the radio, the television, in shops, while they are travelling in cars, trains and buses, in clubs and discos - the list is almost endless. The question that then emerges is what effects such exposures are having upon our students' ability to really listen to and respond to music. In many instances, young people simply hear rather than listen to music and yet its beats, rhythms and lyrics are nevertheless absorbed into their consciousness.

The effects of music can, of course, be various: music can soothe, inspire, lift the spirits and touch the emotions. Music can also, however, disturb and agitate; it can seduce and deafen and, given that some music is overtly and unashamedly satanic in inspiration, it can become the medium of destruction.

In Emmanuel, music must emphasise the positive and enriching and must challenge and expose the negative forces of world views and orders which stand to oppose and undermine Christian society.

Our first step is to educate students in the necessary basic skills of music literacy. It is only when they have achieved these that they are able to listen, analyse and appreciate what they are hearing. At this early stage, we endeavour to broaden their experience further by introducing them to a variety of musical styles within Curriculum time, through peripatetic provision and during Enrichment classes.

Humans are made in the image of God and are therefore creative beings. The students who are now becoming more musically literate and have learned to listen and analyse, are now encouraged to create. Musical creativity is not necessarily directly related to academic ability in other disciplines because God gives gifts to all and each student's gifts are to be carefully nurtured and given expression in order to help complement those of others in the search for an experience that is balanced, varied, relevant and developmental.

As a means of personal expression, music is presented as a means towards fulfillment. Their awareness and creativity are further developed through raising student awareness of musical expression throughout history and across a multi-cultural landscape. Students therefore develop a knowledge of music and an understanding of a range of musical traditions including the madrigals of the Middle Ages, the European Classical Renaissance, jazz, gospel and spirituals, blues, pop and rap whilst recognising that "music carries messages" within and beyond their simple melodies.

'God made man an emotional and communicating being, and gave man the gift

of music for the purpose of bringing enjoyment to man and glory to Himself.'

(Robert Copland)

As our fundamental starting point, students are shown the predominance of spiritual themes within music and lyrics and the impact of a structured sense of created world order upon the creation of musical works. Christian composers such as Purcell (who wrote fine anthems such as 'Rejoice in the Lord Always'), Handel (whose church music consisted mostly of passions, Latin psalms and cantata-like anthems as well as the renowned oratorio 'Messiah'), Haydn who followed with 'The Creation' and Mendelssohn with 'Elijah', provide much stimulus for the study of personal expression in music that reflects the composers Christian viewpoint. Looking further back in history and across the cultural map of the world, one can see within the Old Testament the important part that music, both instrumental and vocal, played in both worship and general society. Musicians such as Asaph, Heman and Jeduthan are named in the Psalms and David himself was a skilled musician.

Music also plays a part within Collective Worship in College. The physical acts of singing and playing, however, do not constitute worship in itself. It is important to approach this time as one in which thoughts are expressed and the opportunity given for genuine and unrushed spiritual exercise and response. College uses hymns and choruses as part of daily worship which have something definite to say, are scriptural, God (or Christ) centred, poetic, orthodox and non-sectarian yet which are simple and singable. They are introduced to "classic hymns" which are at the heart of British culture such as 'The Lord is My Shepherd' and 'Praise, my soul, the King of Heaven' and they also have the opportunity to experience modern presentations of Biblical Events such as 'Jonah Man Jazz' and 'Swinging Samson' thus leading into understanding, through musical expression, of the truths in the Bible.

It is our aim that when a student completes their music course at Emmanuel, they will no longer be sponges indiscriminately soaking up everything that is thrown at them but will understand music and, having created, composed, participated and experienced, will be able to discern, appreciate and value that which is good and wholesome and will seek that which soothes, relaxes, uplifts and inspires.

A Biblically-informed approach to music will see music as a "product of human beings who are created in God's image and who use God-given abilities to create and communicate"(Robert Copland). It will also enable students to defend themselves against the philosophical and musical assaults of those views which counter Christ at every turn.

Physical Education

The clear Biblical ideal for healthy living is that man should recognise his body as a gift from God, made to a design and created in God's image. Just as God is three persons, so also man is body, mind and spirit and it is good and proper for him to maintain and strive for excellence in all three respects.

"Your body is a temple of the Holy Spirit, who is in you, whom you have

received from God.......therefore honour God with your body"

(1Corinthians 6:19 and 20).

Within the Physical Education Department, proper emphasis should be given to the physical well-being of individuals (Body), to the understanding of basic physiology, first aid and healthy lifestyle (Mind) and to fairness, teamwork, proper competitive spirit and an awareness of the awesome wonder of the created physique (Spirit). As such, the Department has much to offer in the presentation and development of the College's clear Christian ethos.

Body

One major aim of Physical Education is to persuade students to begin and to continue a life of wholesome and positive physical activity, even once they have left College. They are to learn to enjoy the expression of their wide-ranging physical abilities and to develop exercise routines to maintain mobility and health whilst enjoying the benefits of pleasure, a sense of achievement and increased resistance to illness.

To encourage this, we must teach the skills and techniques of sports whilst giving equal emphasis to the child who lacks physical aptitude. He may never be a great athlete but he can become competent at various sports and physical activities. He should be pushed as far as is possible, just as the physically competent student should be pushed in search of excellence. No more appropriate vehicle for achievement based upon aptitude need be found beyond the Duke of Edinburgh Scheme which finds an apt place within College provision.

Mind

A healthy body goes hand in hand with a healthy mind and the academic understanding of how our bodies work and can be kept in a fit state is important. Personal hygiene, diet, first aid and the awareness of sexual health are all the proper concerns of a Department promoting healthy living.

Furthermore, preventative education is equally important, especially in the areas of alcohol and other drug-taking. Herein also lie strong links between a right attitude to the body and an understanding of proper personal, social and moral questions. Consequently, we must encourage aversion to alcohol and other drugs from a variety of angles as well as from the natural perspective in relation to the probable dangers in relation to sport and physical activity.

The voice of the International Olympic Movement outlines the impact upon sport of drug-taking in a way that links body, mind and spirit in stark terms:

"Doping is cheating. Doping is akin to death: death physiologically, by profoundly altering normal processes through unjustified manipulations; death physically but also death spiritually and intellectually, by agreeing to cheat and conceal one's capabilities. And finally, death morally, by excluding oneself de facto from the rules and conduct required by all human society" (Samaranch, IOC)

Spirit

"Man is a slave to whatever has mastered him" (2 Peter 2:19).

Moral issues and Christian attitudes underlie the teaching of Physical Education at Emmanuel College and remind us that the physical case that is our body is merely the housing for our spirit.

As created beings, we must surely reflect upon how wonderfully made we are and this should lead us to a particular sense of worship. Furthermore, we should be made aware of issues and attitudes concerning healthy competition, winning and losing, team spirit, fair-play, co-operation with others, leadership, appreciating the contribution of others, respecting rules and figures of authority and learning acceptable codes of conduct. If we can foster these attitudes in our students then we have done much to instil a Christian spirit within them and we should encourage them to take these skills into all aspects of their lives.

Again, the Olympic Movement speaks out.

In its Fundamental Principles,(1994), the IOC says that it aims "to contribute to building a peaceful and better world by educating youth through sport practised without discrimination of any kind and in the Olympic spirit, which requires mutual understanding with a spirit of friendship, solidarity and fair play" and elsewhere, "the most important thing in the Olympics is not to win but to take part, just as the most important thing in life is not the triumph but the struggle. The essential thing is not to have conquered but to have fought well".

Physical Education can and does have a considerable impact upon the lives of individuals; hopefully it also has the power and potential to makes them better people as a result.

Religious Education

The Memorandum of Association of Emmanuel College declares that "we believe that ... His (God's) truth as revealed through Jesus Christ and the Bible, has implications for every part of life ... " and this focus is wholly supported by The Education Reform Act (1988) which requires that an agreed syllabus should "reflect the fact that the religious traditions in Great Britain are, in the main, Christian while taking account of the other principal religions represented in Great Britain".

Our fundamental starting point, therefore, is that God has revealed Himself to Mankind through Holy Scripture (the Old Testament & the New Testament). These Scriptures are divinely inspired, infallible as originally given, and are our supreme authority in all matters of faith and conduct. This means that the Bible will play the key role in all teaching and the relevance of Biblical principles to contemporary society will be presented. In an age of moral relativism, where often there is an acceptance of contradicting truth claims, students will be encouraged to critically examine such claims in the light of Biblical revelation and when they are clear about the claims of Christianity they will then be able to adequately consider the opposing truth claims of other major religions and World Views such as atheism and hedonism.

It is vitally important to see what the Scriptures say for themselves rather than what they may be commonly perceived to say (eg three wise men) and to recognise that they do clearly declare that Christ is unique and is the only way through which Man can be reconciled with God..

Accordingly, the thematic and comparative approaches are avoided as they lead to confusion and the implication, that as certain common themes are present is various faiths, they therefore teach the same thing. The two other major monotheistic faiths are taught (Judaism and Islam) as part of the examination of Scripture and their differences and similarities to Biblical Christianity are carefully noted. Other World Views are covered in greater philosophical depth in the Philosophy, Theology and Ethics Course which is a compulsory part of the 6th Form Curriculum.

As personal faith is just that, it is not appropriate for students to seek to "put themselves into the shoes" of those holding different views or to enter into their perceived feelings. This means that the enacting of and participation in various sacraments, feasts or festivals will not occur.

In order to be fully educated citizens, it is also essential that students appreciate that the Christian faith has had a profound influence on our history, national heritage, literature, art, architecture, constitution, social welfare systems, judicial system and institutions.

It is accepted that there is a spiritual dimension to our lives and students are to be encouraged to consider this dimension to their existence which goes beyond the material. As this wider document advocates, Religious Education is just one of many areas of the Curriculum in which the key issues of life can be properly explored, including consideration of such ultimate questions as "Who am I?" "Where did we come from?" "Why am I here?" "What is the meaning of life?" "Is there right and wrong?" "Where did we go wrong?" "Is there a remedy?" and "What is truth?" Students need to be challenged to consider how their own World View affects their beliefs and behaviour and are to be helped in their own quest for answers to life's ultimate questions.

Students need to be encouraged to think for themselves, to question and to respectfully listen to the views of others as they formulate their own viewpoints. They must also realise the vital importance of giving the most serious attention to the matter of their spiritual welfare and eternal destiny. They must also, of course, be reminded of the personal response that is required of them as individuals to the claims of Christ and must be given the "space" in which to reflect and to come to such a decision.

In terms of contemporary issues and in an age when varying patterns for family life are put forward in the media as being of equal value, our aim is to positively highlight the Biblical pattern which has been accepted through most of this nation's history. Accordingly, the traditional family unit, heterosexual marriage, faithfulness, the positive option of celibacy/singleness, sexual purity and self-control shall all be presented in positive and sensitive light as God's ideal, accepting that many people today fall short of it.

Science

Emmanuel College has been established "to the glory of God" and, from its very name, seeks to present the Curriculum in its widest sense in terms of a Christian viewpoint. In many ways, the World View which places as an absolute priority the rights of the individual to choose between what is and what is not acceptable is so prevalent in our culture that any attempt to challenge it is seen as reactionary, sinister or risible. Emmanuel seeks to make this very challenge.

In this context, Science is intrinsically bound up within the culture in which it exists and approaching the Curriculum from a Christian perspective offers an opportunity to re-evaluate the implications of contemporary World Views upon scientific study. The ultimate aim will therefore be to give a positive perspective of God's purposes in creation and, equally importantly, to make us better scientists.

The humanistic scientific heritage

The "modern" approach to Science, originally put forward by Francis Bacon (1561 - 1626), relies upon the logic that experience generates theory that can be tested by repeatable experiment, the results of which modify or confirm the original theory and/or lead to further experimentation. In this light, the best scientists are the ones who ask the right questions rather than those who generate the right answers.

Nevertheless, human nature being what it is, a 'tentative theory' often soon becomes elevated into a 'law' around which a faith system emerges and sceptical thought is inhibited. Boyle wrote a book called 'The Sceptical Chymist' in which he argued that science was fundamentally about continuing to ask questions rather than simply accepting the uncritical emergence of such 'laws'.

The 'anti scientific scientists', on the other hand, believe in the capacity of the human mind to understand the whole of Creation and have created a 'faith system' in tune more with humanism than with true academic scientific questioning. We seek to distinguish between this 'scientism' and objective scientific enquiry.

The Biblical Christian perspective

All Christian thought stems from the Truths presented within the Bible and there is a clear message throughout its pages from the first to the last page. From this source, we read of several key Truths:

The Universe was created from nothing by God;

The Creator is separate from His Creation but is intrinsically bound up with its support and ongoing workings;

Humanity is the crowning glory of this Creation and, although made of the same physical substance, has been uniquely made in God's image and enlivened by His very breath. Mankind has similarly been given a unique stewardship over the rest of Creation;

Humanity knows the difference between good and evil but the Creation is fallen from its original perfection and

Christ is God the Son who came to earth to lead us back to God and who died to atone for our sin. Through Him alone can we be redeemed.

Therefore, through the eyes of the Biblical Christian, Science becomes the vehicle and the vocabulary in which the reality of God's Creation can be explored, explained and exalted. The study of Science is not an end in itself but an academic meditation; a glimpse into the rational and powerful hand of the Almighty. Science becomes a privilege insofar as the full depths of reality are left open for us to glance into, aware that, whilst we can develop an understanding of many things, the ultimate Truths of Creation remain something which lie only in the mind of the Creator Himself. And that is enough; for Science must never be exalted to the position of a god itself.

The implications for an approach to the study of Science

We follow in the footsteps of Newton and Einstein who, in studying Science, were conscious of the exploration of the Creation and hoped to gain insight into the mind of the Creator. As such the study was conducted with a sense of awe, wonder, trust and respect. The placing of humans within the context of Creation means that any interpretation or understanding will be limited by the extent of our senses and intellect - a bit like the limitations placed on the approach to absolute zero and the speed of light. It will also be important for ethical and moral issues to be explored using Biblical Absolutes as the best starting point.

Technology

At the very beginning of the physical existence as we now perceive it, the Bible speaks of the Creator God and, in His creation of mankind, the fact that He made us in His image. Fundamentally, therefore, each human being shares to some degree both God’s creative outlook and His natural propensity to create. Within a College formally and publicly established to do all 'to the glory of God', it behoves us to identify, develop, foster and extend these creative qualities within students in order that they might become more closely like their Maker.

Of course God’s creative energies embrace more than the personality of the human being, for He has also created the very landscape upon which we tread, with all of the material richness that constitutes that landscape. Furthermore, He has brought into being a world which makes sense through the physical and chemical laws which govern the behaviour of the atoms making up these materials and which provide insight into the contexts in which we live such as gravity, cosmology and the production, control and deployment of energy.

Furthermore, having created man and given him the mental and physical attributes to live and grow, the Bible also clearly speaks of the fracture of creation through the wilful sin of Adam and Eve and the resulting curse that only through the sweat of his brow would man bring forth the potential of the natural world. Given also the offer of salvation and restitution, mankind now stands in a position from which either to flourish and develop in favour with God or to follow his own agenda in the utilisation of his surroundings for personal pride and gain.

We have been created by a creative God of order who has so designed the world that it obeys certain laws and holds together within a rational framework, even though its fullest truths lie beyond our powers of understanding. Therefore, it is by our very nature that we will also seek fulfillment as creative and rational beings who, again like God, can gain tremendous satisfaction from the things that we have made.

Of course, God has also given us free will whereby we can make choices as towards what end we focus our creative powers. We can create for the good of mankind and, in doing so, this can become part of our positive response to God. Alternatively, we can focus simply upon ourselves and on profit (often at the expense of others).

The teaching of Technology, therefore, must fully embrace the positive delivery of our students’ view of themselves, their surroundings and their motives through minds that are aware of their own Maker. In doing so, we advance both the personal and spiritual dimension of their personality and their appreciation of the subject discipline in which they are involved.

Ultimately, the teaching of Technology must become a constant reminder to students of their relationship with, and similarity and responsibility to, the God who made them.

Also: In the Prospectus

4. It is also demanded of the College that each successful applicant can satisfy the Principal's

judgement that he/she is sufficiently motivated to succeed within the ethos of a College

where Christian and Technological emphasis are paramount. This determination must

also be reflected in the applicant's clear intention to continue their education through two

years of the College Sixth Form and in the support demonstrated by his/her parent(s) or

guardian(s) to each and all of these factors.