Academies Bill [HL]

Lord Bishop of Bath and Wells Excerpts

Wednesday 23rd June 2010 Lords Chamber

[Lord Lucas]

I had better get around to addressing my amendments in this group or I shall be caught up by my old friend on the Front Bench. I like faith schools, although I have no faith myself. I send my youngest daughter to a Church of England school and am very happy with it. Although I sympathise a lot with what the noble Baroness, Lady Massey, said, I also have a great deal of understanding of what the right reverend Prelate said.

In the Bill we are looking at moving schools from the maintained school regime to the independent school regime. The provisions in relation to religion are different. We have fought long and hard for that in this House. I was one of the supporters of the noble Lord, Lord Baker, in the battle, which we sadly lost, to bring up to date the relationship between state-funded schools and their religious sponsors. As part of the old and untouchable settlements in this country, there is a group of about 60 what you might call extreme Christian schools. They are inspected by their own inspectorate and have their own rules. We have allowed latitude to independent schools—where parents go to the length of paying for their children’s education—that we have not allowed in state schools, where we pay for the education. That is fair enough. If the community is paying for education, we can reasonably ask things of the religious sponsors of schools that we would not ask of them if they were paying for the education.

There are two crucial elements. The first is now broadly accepted. Even in schools that are of a firmly religious character, children should be taught about the precepts and practices of other religions and—I agree—humanism. They should be taught about the world at large. I have had, as part of my recent education, a lot of correspondence with my Catholic friends and cousins about how the Catholic Church has changed over the past 50 years. I now know why I did not study religion at university. It is far too complicated and difficult to penetrate for a mind such as mine. I was quite content with nuclear physics.

It is clear that the Anglican Church, in which I was brought up, and the Catholic Church are committed to teaching a broad view of faith in their schools. However, I am worried about the people who might try to run free schools. One of the great motivations for running your own school is to run it within the confines of your religious faith. That is fine; I am happy for people to do that. However, if the relevant school is a state school, it should promote understanding, community cohesion and all the other virtues for which we have fought. In other words, it should teach children about the religious and non-religious worlds at large.

My second amendment goes back to the battle that the noble Lord, Lord Baker, and I fought. Purely religious schools that accept no other pupils are, of their nature, divisive and always have the potential to cause harm to the communities of which they are part. There may be circumstances where that is not the case—for example, where the relevant community is very much a minority community. However, where large proportions of a particular faith are represented in the make-up of a community and that community resorts almost entirely to its own schools, the situation becomes divisive. By observation, that is the case in the west of Scotland and Northern Ireland. It is not something that we should encourage. Some Anglican schools and more Catholic schools remain exclusive. One should seek to persuade them to open their doors. However, the notion that we should create new schools with this exclusivity—that we should not just perpetuate it but increase it—seems to me a very bad idea, as it was three years ago. I very much hope that I can convince my noble friend that it is a bad idea.

[The Lord Bishop of Bath and Wells]

My Lords, in the diocese of Bath and Wells, which is very largely rural, we have some 184 church primary schools, which have served their communities for a long time. They are essentially community schools. That is reflected across the country to a greater extent than we might imagine. The essence of those schools is built around how you make a community and what is part of a community. Some of them have rather more effective relationships with their parish church than others. Some of them have Christian head teachers, others do not, but the essential ethos of those schools, founded within the framework of Anglicanism, has carried through to a greater or lesser extent in their religious commitment.

It is key for us to recall the requirement for a national curriculum of religious education. There has to be a commitment to that going across not just the faith tradition of the particular school but the wide experience of religion so that young people have an opportunity to understand it. I say to the noble Baroness, Lady Massey, that many of these schools are committed to reflecting on the philosophy underpinning humanism. I was asked a few moments ago to try to clear up what is a faith and what is a belief. I shall not risk doing that, but I will say that all faith involves belief at some level or another and is committed to some kind of system. By definition, faith cannot ultimately be proved. Therefore, how we understand and develop these things depends on a whole variety of our relationships with one another in the wider spectrum of life.

I support academies. Indeed, I had the privilege of being the chairman of the board of education in the diocese of Southwark when the first of the academies in south London was formed. I am extremely proud of that, because it did indeed reach into that community at its most vulnerable level.

However, the concept of free schools raises for me real anxieties, particularly in the sphere of religious influence. That is not simply because I want to hold up my hand to say that the Anglican or Catholic churches have a corner of the market. I remind your Lordships of our national identity and the way in which we are tied into the concept of the sovereign as the head of the Church of England, under our constitution, and our relationship with Parliament. The issue is much more complex from that point of view.

There is real merit in our looking towards the development of academies, but I hope that the view of the future of good schools will not be that they should all become academies and enter the independent sector. We have many good schools and, if we go down that road, I fear that we will, in the end, marginalise some of the poorer communities.

[Baroness Whitaker]

My Lords, I had not intended to prolong this long debate by joining in, but I have to confess that I, too, was made more anxious during the course of it. I share the anxiety of the noble Baroness, Lady Murphy. I should say that I, too, am a humanist. Indeed, I am now a vice-president of the association. Long before that, however, I felt strongly that we live in a plural society and we need more than ever to be at ease with our fellow citizens. Our education system ought to increase that. I have some sympathy with the approaches taken by the noble Lords, Lord Baker and Lord Lucas, but most of all with Amendments 61 and 133 in the name of my noble friend Lady Massey.

Perhaps I may quickly throw this in: “belief” is the name given by international law to those systems of morality or ethics that are not religious. I quite agree that it is rather an odd word for that purpose, but it is generally taken to mean that. My question for the Minister is—if he does not mind putting my anxiety in the anxiety basket, so that it is a bit heavier than the certainty one—in what way will academies teach the national curriculum in respect of religion and belief?