Empathy within Religious Education in England: From the Bible-based approach to the multi-faith and phenomenological approach (1944-2020)

Lucenti, Maria

doi:10.4025/rbhe.v26.2026.e412pt

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ORIGINAL ARTICLE • Rev. Bras. Hist. Educ. 26 • 2026 • https://doi.org/10.4025/rbhe.v26.2026.e412 linkcopy

Empathy within Religious Education in England: From the Bible-based approach to the multi-faith and phenomenological approach (1944-2020)

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The transition from the 1960s to the 1970s marked a paradigm change in religious education in England, moving from a confessional, Bible-centred approach to a multi-faith and phenomenological model that came to include non-religious worldviews as well. This transition, influenced by growing multiculturalism, redefined the aims and content of the discipline, giving empathy a more central role. Drawing on Bell’s threefold model of religious education syllabuses developed since the 1944 Education Act, this paper examines how empathy has been incorporated into curricula and textbooks. Through the analysis of syllabuses, textbooks, and guides for teachers, it explores how paradigm shifts and objectives of social cohesion shaped the integration of empathic competence.

Keywords:
teaching religion; curriculum; religious diversity; religious pluralism

The RE Agreed Syllabus, 2018-2023 Bedford Borough, Central Bedfordshire and Luton
Unit: making connections	Sacred words beyond religions? Talk to the children about whether some words are special, but not religious. Do words like peace, love, co-operation and kindness need religion to make them special, or are they important to every human, including those who are not religious? Link this discussion to the work described above.
Unit L2.9: How do festivals and worship show what matters to a Muslim?	Based on the Arabic root slm, which means peace. Islam means “the peace that comes from being in harmony with God”, and Muslim means “one who willingly submits to God”.
Unit U2.5: How do Christians decide how to live? What would Jesus do?	Turning enemies into friends: Jesus talks about turning the other cheek, not using violence. Find out about Christian Peacemaker Teams, who stand between warring forces to stop violence (cpt.org/work). Look at the work of Desmond Tutu and the Truth and Reconciliation Commission, or stories from the Forgiveness Project, or Taizé. Can pupils work out what it is that helps people to forgive? Is there anything we can learn from these examples?
Unit 3.13: What makes a person inspirational to others? (This unit takes a case study approach. Students prepare a presentation)	Students will choose, investigate and present a case study of one or more inspirational leaders, exploring their religion, belief and convictions and the impact they have had on today’s world. Examples from Judaism, Islam, Christianity and Hindu traditions might include: Marc Chagall and Elie Wiesel (Jewish people), Malala Yousafzai and Dr Hany El Banna (Muslims), Sister Teresa Forcades and Revd Dr Martin Luther King Jr (Christians) and Mahatma Gandhi and Pandurang Shastri Athavale (Hindus). Students can be encouraged to look more widely than this too. The Nobel Peace Prize list of winners is a good place to begin research.
Unit 3.19: Sharing one world: are religions part of the problem or the solution?	If religions preach peace, why do they often fight? Consider with pupils the inclusive and loving intentions of religions, in texts and in contemporary life. What examples of religious action have challenged prejudices about race, religion, gender and homophobia? But also, what examples have reinforced these prejudices? What stops people sharing one world fairly? Research and reflect on the attempts by religious groups or individuals to build bridges. This should include local community and interfaith activities.

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