Collective WorshipGuidelines for Schools

inthe Diocese of Leeds

June 2016Foreword to the Collective Worship Guidelines for the Diocese of Leeds

Inspirational, foundational and transformational collective worship is one of the key hallmarks distinguishing Church schools. It is central to developing a spiritual dimension and enabling a ‘life-enhancing encounter with the Christian faith and the person of Jesus Christ’1 for every one within the school community.

Whilst the debate continues nationally about the desirability and feasibility of a required daily act of collective worship for all registered pupils, in Church schools and academies worship is about far more than legal compliance. These guidelines therefore are timely in offering support in providing that opportunity for all our children and young people in our Church schools and academies.

The legal basis of Church schools, the Trust Deed, requires the school to ensure that everything it does lies within the framework of the faith and practice of the Church of England. For academies, this is enshrined in the funding agreement. This provides a clear, Christian, framework for collective worship as well as the values, RE and wider curriculum; however, the majority of Church schools and academies see themselves as serving the community as they welcome pupils from the local area, irrespective of faith background. For most schools in our diocese, this will require the interpretation of worship in a context of more than one faith tradition and/or where the majority of pupils may have no religious background.

The school will be, for the most pupils and staff, the only place they have the opportunity to consciously engage in worship or pause to reflect on the big questions of life. The collective worship offered by the school should seek to meet the individual at a place comfortable to them, whilst offering the opportunity to develop their own journey of faith or exploration. The best collective worship is about providing rich, diverse and meaningful opportunities to convey the individual to the threshold of worship, so that they may worship God if they so choose.

I am most grateful to the team who have produced these guidelines, which provide essential background information, ideas and resources to enable collective worship that is meaningful for all who participate.The guidelines are designed to promote good practice and as a useful tool for all who are involved in any way in leading collective worship, whether teachers, support staff, heads, clergy or governors. As a web based resource, it will be added to over time so that it reflects and grows the good practice in schools across the Diocese and beyond.

I whole-heartedly commend these guidelines to everyone who has responsibility for worship in schools. My hope is that this resource will offer inspiration, boost confidence and remind us that worship can be the heartbeat of the school, bringing life and energy to all in the community and enabling us to ensure that each and every one within our schools knows that they are loved and infinitely precious to God.

Rt Revd Jonathan GibbsChair of the Diocesan Board of Education

1 First established in ‘Going for Growth’(2010) and re-stated in ‘The Church School of the Future Review’ (2012)2

Church schools, through their understanding of the importance and centrality of worship, create imaginative approaches, which can contribute powerfully to the

spiritual development of their pupils.2

For some pupils the experience of worship will be tentative and exploratory. For those who have already developed a growing faith commitment, worship will be the natural

outcome of belief and a place where their deepest thoughts and emotions can be expressed in communion with God.3

School worship is the place where we acknowledge the infinitely larger world we inhabit and we are touched, however fleetingly, by its mystery and wonder.4

As part of the mission of the Church, church schools are called to“Nourish those of the faith

Encourage those of other faithsChallenge those who have no faith”5

CONTENTS

Foreword by Bishop Jonathan Page 2

Introduction Page 5

The Legal Requirements for Collective Worship in Church Schools2 ‘The Way Ahead: Church of England schools in the new millennium’3 ‘Open the Door’, Barton, Brown and Brown4 ibid5 Lord Runcie, quoted in The Way Ahead p3 para 1.13

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The legal requirements for Collective Worship Page 6Rights and Responsibilities Page 7

i) Rights of withdrawal Page 7ii) Exercising the right of withdrawal Page 7

Governor responsibilities Page 8The Diocesan Board of Education Page 8SACRE Page 8

What is Collective Worship?The difference between corporate and collective worship Page 9Collective Worship in the Church school context Page 10

PracticeCollective Worship and the Anglican Tradition Page 12Inclusion and Diversity Page 13Ethos, Values and Collective Worship Page 15Collective Worship and Spiritual Development Page 16Developing a Policy for Collective Worship Page 17Monitoring and Evaluation Page 20Inspection of Collective Worship Page 22

Appendices Page 28

1. Holy Communion in School Page 29

2. Prayer and Reflection in Collective Worship Page 33

3. Exemplar Collective Worship Policy Page 38

4. Considerations for Delivering Collective Worship Page 40

5. Planning, Monitoring and Evaluating Collective Worship Page 43

Some Resources to Support Collective Worship Page 48

INTRODUCTION

The Importance of Collective Worship in the Church School

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Collective Worship is fundamental to the Christian foundation of the Church school. The Church school should be a place where pupils and staff are invited to experience worship as a quality activity, central to the life of the school and to its religious character.

The Church school is an important part of the work and mission of the parish. The school should have close connections with the local parish and worshipping community, and enjoy its support and encouragement. In the same way, the Church school should contribute to the life of the worshipping community.

Worship, therefore, has the potential to contribute to the nurture of personal faith, and develop the spiritual and religious awareness of all present, adults and pupils alike.

It is vital to recognise that pupils in Church schools come from a variety of backgrounds, reflecting the pluralistic and secular nature of our society. The spectrum may include those:

who have, or come from families with, Christian commitment and belief whose parents who have chosen a Church school (or who support its ethos) because they

wish their children to experience something of the Christian faith or a faith environment who are members of other faith communities who do not share in any particular religious belief.

Whilst the Christian context will be explicit in Church schools, the overall pattern should be collective rather than corporate, as shared beliefs and values cannot be assumed. The use of the term ‘collective’ is important in that it recognises that pupils and staff will subscribe to a range of beliefs and non-religious worldviews. There is a need for the Church school to provide opportunities for all to share in worship in a way that makes sense to them and is appropriate to their individual stage of development.

‘The challenge consists in creating an experience which neither compromises belief but rather recognises the integrity and dignity of all members of the school community; which is

essentially educational and stimulates the possibility of reflecting inwardly, sharing outwardly and living upwardly’.

Angela Wood (Author of “Assembly Kit”)

THE LEGAL REQUIREMENTS FOR COLLECTIVE WORSHIP IN CHURCH SCHOOLS

The School Standards and Framework Act 1998 (Section 70 and Schedule 20) requires:

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All registered pupils (apart from those whose parents exercise the right to withdrawal) must on "each school day take part in an act of Collective Worship." This is also the case in schools without a religious character.

[Subsequent to the act; Registered pupils aged over 16 may exercise the right to withdraw for themselves]

The daily act of Collective Worship should be conducted in accordance with the provisions of the Trust Deed of the school and the Ethos Statement in the Instrument of Government or, where it is not stated within the Trust Deed, should be consistent with the beliefs and practices of the Church of England.

For Collective Worship, pupils can be grouped in various ways: as a whole school, according to age, or in groups (or a combination of groups) used by the school at other times. Pupils cannot be put into specific groups just for Collective Worship.

The daily act of Collective Worship will normally take place on the school premises. Schools are, however, permitted to hold their acts of Collective Worship elsewhere, (e.g. the local parish church) on special occasions.

The provisions of the 1988 Education Act concerning ‘determination’ (section 12) and ‘wholly or mainly of a broadly Christian character’ (section 7) do not apply to schools with a religious character.

Responsibility for the oversight of Collective Worship rests with the governors in consultation with the headteacher. Foundation governors have a particular responsibility to ensure that the character or foundation of the school is reflected in Collective Worship.

RIGHTS AND RESPONSIBILITIES

The school’s arrangements for Collective Worship and the rights of parents to withdraw their children should be clearly outlined in the school prospectus.

Collective Worship is not designated curriculum time under law and should not be subsumed under any part of the curriculum. The act of Collective Worship must be distinctive and identifiable if it is to meet the legal requirements. Since collective worship is not to be counted as curriculum time, PPA time should not include or overlap Collective Worship. Collective Worship time should not be used as ‘intervention time’ as this would result in pupils not receiving their legal entitlement to worship provision.

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Parental Rights

The rights of parents to withdraw their children from Collective Worship established in the 1944 Act remain unchanged. Parents also retain this right in the particular context of Church schools. This means that:

if the parent asks that a pupil should be wholly or partly excused from attending Collective Worship at a school, the school must comply

if parents request alternative worship in accordance with a particular faith or denomination for a child who has been withdrawn, schools should respond positively providing that:

- denominational worship does not replace the statutory act of Collective Worship for any diocesan schools and academies

- alternative provision would be consistent with the overall purpose of the school curriculum and does not contravene the school’s Trust Deed

- such arrangements can be made at no additional cost to the school.

Exercising the Right of Withdrawal

Parents are not obliged to state their reasons for seeking withdrawal. A headteacher will, however, find it helpful to understand:

- the element(s) of Collective Worship in which the parent would object to the child taking part

- the practical implications of withdrawal, and

- whether the parent will require any advanced notice of such worship, and if so how much.

A school continues to be responsible for the supervision of any child withdrawn from Collective Worship

StaffAlong with the parental right of withdrawal, teachers retain the right to withdraw from Collective Worship. Voluntary Aided, Foundation Schools and Academies, however, expect teachers and headteachers / principals whose National Society contracts include Paragraph 13 "The character of the school" to lead or take part in Collective Worship.

Responsibilities of Governors in Church Schools

Governing bodies of Church of England schools and academies, and foundation governors in particular, have a special responsibility for ensuring that the Christian character of the school is

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secured and developed and that the school is run in accordance with its trust deed and the ethos statement which appears on its Instrument of Government. Therefore, it is a governor responsibility to ensure that Collective Worship is conducted in accordance with the provisions of the Trust Deed of the school or, where it is not stated within the Trust Deed, should be consistent with the beliefs and practices of the Church of England.

This responsibility will be enabled through appropriate monitoring and evaluation of Collective Worship.

Responsibilities of the Diocesan Board of Education

The Diocesan Board of Education (DBE) is kept fully informed of all matters relating to Collective Worship in Diocesan schools. Through the receipt of Section 48 reports, the DBE monitors the provision of Collective Worship in all Diocesan schools and academies within its jurisdiction.

Responsibilities of SACRE

There are statutory duties on every Local Authority (LA) to establish a permanent body, called a Standing Advisory Council for Religious Education (SACRE). In relation to Collective Worship, the SACRE has the following responsibilities:

to advise the LA on matters concerned with the provision of Collective Worship to support the effective provision of Collective Worship in schools to monitor the provision of Collective Worship in Community schools to consider, along with the LA, any action which might be taken to improve the provision of

Collective Worship to produce an Annual Report to receive applications for a determination from Community schools.

WHAT IS COLLECTIVE WORSHIP?

Legislation requires all schools, including Church schools, to conduct daily acts of Collective Worship. The legislation does not, however, define what is meant by the term Collective Worship.

Although SACRE does not have any direct responsibility for Collective Worship in Church schools, the diocese will normally be represented at SACRE through membership of the Church of England constituent group.

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The Difference between Corporate and Collective Worship

Corporate Worship assumes a single shared set of beliefs within the context of a specific faith community, e.g. Bah’ai, Christian, Hindu, Islamic, Jewish, Sikh.

Collective Worship recognises the collective nature and diverse beliefs and opinions of those present. Worship should be offered in such a way that all those present, regardless of faith or worldview stance, can feel comfortable and welcome to participate in the experience being offered.

Collective Worship does not pre-suppose shared beliefs, and should not seek uniform responses from pupils. Collective Worship caters for a diversity of beliefs and points of view, allowing individuals to respond as individuals.

Collective Worship in the Church School Context

The term Collective Worship is used in the context of schools i.e. in an educational context. Collective Worship must seek to be inclusive, being interpreted in a way that is meaningful to the range of communities served by schools. Given the educational context of Collective Worship, raising knowledge and awareness of others and offering opportunity for reflection on ‘big questions’ within the context of worship, is important. This will enable the possibility of the worship being intrinsic to school life. A definition of Collective Worship in this context should also incorporate an atmosphere in which God can be spoken about naturally and without apology.

In an educational context, a definition of Collective Worship might incorporate some of the following:

an appreciation of things considered to be of worth (worth ship) or held in high regard a special personal feeling of reverence or humility an appreciation of the joys and wonders of the world an acknowledgement of the achievement and efforts of others, the struggles and sufferings of

other human beings a sense of transcendence a reinforcement of the shared values of the school community

Christian Beliefs and Collective Worship in Church Schools

There must always be an awareness of the theological underpinning of Collective Worship.

Collective Worship should:

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• contribute to learners’ understanding of Christian theological concepts and beliefs at an appropriate level

• reflect the Trinitarian nature of Christianity• give the Bible a significant place in worship. (SIAMS schedule page 12)

Opportunities to hear Trinitarian prayers (including those from the Celtic tradition) can help pupils develop an understanding of the importance of this belief for Christians. N.B. In reflecting this central Christian belief, acts of Collective Worship need to be particularly sensitive to the needs of Muslim and Jewish pupils for whom this doctrine is problematic.

The Bible

Acts of Collective Worship should incorporate stories from the Bible as an aid to reflection and deeper understanding of human experience. The Anglican Church follows a liturgical calendar (https://www.churchofengland.org/prayer-worship/worship/the-liturgical-year.aspx ), which specifies biblical passages for particular times of the year and schools may wish to incorporate these readings into their own acts of worship as and when appropriate. It is also important that, over time, pupils gain an understanding of the ‘big picture’ i.e. the whole story of God’s relationship with the world through history.

The Trinity

Christians believe in the Trinity – that is, in God as Father, Son and Holy Spirit.It is important to realise that this does not mean that Christians believe in three gods – they do not. The Christian teaching of the Trinity is that there is one God in three persons – the Father, the Son and the Holy Spirit, each fully God and equally God.

Christians believe that:God the Father created the world God took human form (incarnation) as Jesus Christ (God the Son)God is present in the world today through the work of God the Holy Spirit.

(Inspectors must evaluate how well collective worship enables participants to develop an understanding of Jesus Christ and a Christian understanding of God as Father, Son and Holy Spirit. Page 13&14 of the SIAMS Evaluation Schedule).

Prayer in Church Schools and Academies

Opportunities for prayer and reflection are central to worship, not only in the daily act of Collective Worship, but also throughout the school day e.g. before lunch, at the end of the day, at indoor and outdoor reflection areas. Prayer boxes, prayer trees and prayer walls are examples of where pupils and staff can interact individually or collectively and respond to something they are

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considering at any given time e.g. an item in the news, a personal situation, a situation involving a friend, a festival occasion, a ‘big question’.

Prayer can take many forms. It can be collective, personal, formal, created by the pupils themselves, silent, meditational, sung and spoken. It might include supplication (asking), praise, offering thanks, seeking forgiveness, asking for guidance and can be on behalf of others or the individual.

The use of a school prayer unites the school in the educational and community context.

Children in Church schools and academies should have the opportunity to know and offer the Lord’s Prayer on a regular basis.

Please see Appendix 2 for further ideas and resources on prayer.

COLLECTIVE WORSHIP AND THE ANGLICAN TRADITION

Collective Worship should seek to ‘develop learners’ understanding of Anglican traditions and practice’ (SIAMS Evaluation Schedule page 11).

In seeking to provide acts of Collective Worship that are both distinctive and inclusive, the following considerations and strategies could be explored:

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Observing the liturgical year (i.e. Advent, Christmas, Epiphany, Lent, Easter, Ascension and Pentecost). Major saints’ days and the specific patronal saint of the parish can also be celebrated. (please see the liturgical calendar on the education team website: http://www.wyad.education/publicfiles/Liturgical%20calendar%202016.pdf).

Schools and academies might also celebrate Harvest, Remembrance, Mothering Sunday, Education Sunday alongside other specific occasions acknowledged in the parish. Also, stages of the school year e.g. new academic year, start and end of term, leavers’ service.

Using traditional responses and prayers, which might create a framework that mirrors the worship in parish churches.

Recognising and participating in aspects of set Anglican liturgy. Using the collects as a focus for developing themes in Collective Worship. Responding to the lectionary readings for the day or used at the Sunday services in the

Church of England. Recognise the educational context of the school, using the Bible as a source book for

inspiration and learning. Consider ways for pupils to learn about and develop an understanding / experience of the

celebration of Holy Communion, which is a central part of Anglican worship (and also for the majority of other Christian denominations). For further information on this please see Appendix 1 .

Drawing on the rich range of prayer and music from the Anglican Church around the world. Exploring the diverse and eclectic musical traditions within Anglicanism and the worldwide

Church. Reflecting upon Christian symbols and their meaning. Providing opportunities for meditation and silence within worship. Recognition of the fact that Collective Worship transcends gender, age, race and corporate

religious opinion whilst enabling personal response. Recognition that a range of styles of worship and beliefs can enhance the opportunity for

personal reflection and spiritual development. This could be expressed by the inviting a range of visitors from different ecumenical neighbours to lead worship.

Demonstrate a commitment to interfaith dialogue by welcoming and offering an open invitation to those of different faiths in sharing collective and shared values.

INCUSION AND DIVERSITY

Particular care should be taken to ensure that in acts of Collective Worship, diversity is embraced in positive and sensitive ways through:

Building up positive relationships with families and local faith communities Encouraging pupils to be present at acts of Collective Worship but ensuring that pupils from

other faiths and their parents are aware that they will not be required to say Christian prayers should they choose not to do so

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Ensuring that when some leaders use Christian prayers in the time set aside for prayer, pupils will be encouraged to use their own private devotions by thinking of prayers they have learned in their own faith tradition

Providing opportunities for silent reflection to enable all pupils to make a personal response Developing a sense of shared values and achievements which cross cultural and religious

boundaries Respecting the integrity of different faiths and life stances.

Church schools must offer the opportunity to encounter the spiritual, providing opportunity for powerful and meaningful experience within the context of daily life in the school community. Everyone within the Church school must be given the invitation to encounter and engage with God.

Diversity and Inclusive Language

Care should be taken to avoid using language in ways that suggest that all those present at the act of Collective Worship share the same belief. The school’s approach to Collective Worship should be sensitive to the needs and backgrounds of the communities it serves. It should also be noted, however, that the integrity of the Church school should be maintained whilst acknowledging and observing a sensitive approach to those who do not adhere to the Christian faith.

Issues of particular concern for some pupils may include:

singing hymns, especially those, which make reference to the Trinity or to Jesus Christ

being invited to say Christian prayers, e.g. praying to Jesus as God or to God as Father or ending “in the name of God the Father, God the Son and God the Holy Spirit” as these are not sentiments to which Muslim or Jewish children can speak or assent with integrity.

Acts of worship may include materials from faiths other than Christianity when these materials are relevant and especially when children from those other faiths are present. Careful use of hospitable and inclusive language can enable a diverse school community to worship collectively as one worshipping community.

Diversity and Special Educational needs

If Collective Worship is to be fully inclusive it must take account of those with special educational needs. Planning needs to ensure that all pupils benefit from the experiences offered, for example, an over reliance on oral linguistic presentation may be a barrier to those with learning or hearing difficulties. Planning should also ensure that acts of Collective Worship are sufficiently engaging for high achieving pupils.

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For many pupils with special educational needs, strategies that enable pupils to respond effectively are beneficial. Such strategies might include:

music

visual stimuli such as artefacts, pictures, special objects

stories particularly those, which enable pupils to come to terms with personal experiences through their capacity to promote self-reflection and understanding of the thoughts and feelings of others

drama

ETHOS, VALUES and COLLECTIVE WORSHIP in CHURCH SCHOOLS / ACADEMIES

Governors and staff should reflect on ways in which acts of Collective Worship might be used to promote values as an expression of their distinctive Christian ethos.

Values might include:

Love

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Humility Compassion Reconciliation Valuing ourselves and others Valuing the environment Trustworthiness Forgiveness Justice Stewardship Truth Human Rights Freedom

These core values will often be incorporated into a school’s Mission Statement as an expression of what the school community deems to be important. Where acts of Collective Worship are planned to provide educational opportunities for exploring these values, Collective Worship will be consistent with the school’s ethos.

In Church schools it will be vital that a distinctively Christian understanding of these shared common human values will be explored. Theological background information for a range of values can be found on the Christian Values 4 Schools website: www.christianvalues4schools.org.uk

COLLECTIVE WORSHIP and SPIRITUAL DEVELOPMENT

Whilst opportunities for spiritual development should be fostered across the whole curriculum, acts of Collective Worship provide particular opportunities for promoting the spiritual development of pupils. Although spirituality is at the heart of all the world’s major religions, the spiritual area of experience cannot be confined to adherents of faith communities. In approaching Collective Worship, schools should acknowledge and respect pupils and staff with non-religious worldviews offering opportunity for spiritual and educational reflection and personal development.

Such an approach to spiritual development might include:

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the recognition that there is something more to life than the ordinary

acknowledging the capacity of pupils to reach beyond the everyday experiences of life

the development of the inner life of each pupil

search for meaning

a sense of values

a sense of the transcendent

giving time for stillness and reflection, and the exploration of inner thoughts and feelings

providing opportunities for pupils to share what is important to them

celebrating what is worthwhile in pupils’ own lives and in the context of the school and wider community

creating an atmosphere conducive to a sense of peace and tranquillity

providing opportunities for pupils to use all their senses

taking account of the age, aptitude and family background of the pupils

fostering an atmosphere of mutual respect

being pupil centred and beginning from pupils’ experiences

providing opportunities to develop the imagination

It is important to recognise that spiritual development and insight does not necessarily correlate directly with chronological age or academic ability.

“Spirituality is like a bird: if you hold too tightly, it chokes; if you hold it too loosely, it flies away. Fundamental to spirituality is the absence of force.”

Rabbi Hugo Gryn ‘Things of the Spirit’ (1993)

“And in many ways, each one of us, of course, is expected to be an icon, an image of that which is invisible, an image of God.”

Archbishop Desmond Tutu

DEVELOPING A POLICY FOR COLLECTIVE WORSHIP

Governors and staff should agree a whole school policy for Collective Worship. This must be a separate document and not part of the Religious Education policy. The policy should set out, in the introduction, the school’s shared understanding of Collective Worship and its place in the life of the school community. The policy should clearly articulate links between Collective Worship and the school’s identity and distinctive ethos and the contribution of Collective Worship to the spiritual, moral, social and cultural development of pupils.

The policy should indicate the methods, planning, recording and evaluating acts of Collective Worship.

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A statement of the overall purpose of Collective Worship expressed as an aim, or aims, will enable schools to place Collective Worship within an overall educational framework. Monitoring and evaluation of impact in the whole school context will provide an essential dimension to the overall delivery of distinctiveness and effectiveness.

When considering the aims of Collective Worship, schools may find it helpful to consider the following:

Aims of Collective Worship

To enable those pupils and staff to explore and respond to a variety of forms of worship, thus enabling those present with a religious commitment to deepen their experience and offering of worship, and to allow those without a religious commitment to begin to appreciate what worship means for others.

To enable pupils to approach the threshold of worship by fostering in them an attitude characterised by feelings such as humility, awe, wonder, appreciation, thankfulness, respect, reverence, hope and joy.

To enable pupils to consider spiritual and moral issues and the many questions which relate to life.

To acknowledge the things which have meaning, value and purpose for the pupils as individuals, as well as for the school and the wider community.

To develop a sense of community within and beyond the school.

To celebrate achievements, special occasions and special events in relation to individual pupils and groups within school, to the school as a whole, or to the wider community.

To acknowledge and respect difference and diversity.

To relate the aims of Collective Worship to the learning context of the school.

To offer pupils and staff the opportunity for worship and / or reflection which they might not experience elsewhere.

Exemplar policy documentation can be found in Appendix 3. Organisation

Collective Worship can be organised at any time of the school day for whole school or for separate groups, e.g. class or year. Groups in this context are defined as a ‘school group’ or combination of groups in which pupils are taught or take part in other school activities. ‘Group’ does not mean a faith group. The policy should provide information on the normal pattern of Collective Worship indicating timings for whole school or separate groups.

Visitors Contributing to or Delivering Acts of Collective Worship

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Visitors can enrich the experience of school Collective Worship. Visitors need to be aware of, and in sympathy with, the combination of the educational and worship components required within the context of the Church school or academy.

Before the specific Collective Worship to be delivered, school and guest should discuss the purpose of the visit and ensure that the amount of time available, the ages and backgrounds of the pupils and the context of the contribution are all fully understood by both the school and the visitor. A letter confirming arrangements and purpose of the visit should be sent by either the Collective Worship co-ordinator or the headteacher.

Planning for Collective Worship

A named individual (or post) should be recognised as having responsibility for the planning of Collective Worship across the school. The governing body must be aware of the requirements for the delivery of the school plan.

A Collective Worship group or committee can comprise the Collective Worship co-ordinator for the school alongside pupils and other staff representatives and, whenever possible, the church representative(s) involved in worship delivery. Foundation governors have a key role in ensuring the quality and delivery of planning. The headteacher might seek to be involved, or to lead this group, but there is no requirement for that to be the case.

Planning should ensure that a variety of approaches are used to fulfil the policy and aims for Collective Worship, including the provision of appropriate learning opportunities. Schools often find it helpful to take a thematic approach to planning. Such an approach can be implemented over a week or a half term. Used appropriately, themes can provide an overall, structured planning framework whilst not restricting creativity, flexibility and spontaneity.

Further considerations regarding the delivery of Collective Worship, including a list of suitable themes is included in Appendix 4 .

MONITORING AND EVALUATION

Inspectors must evaluate ‘how effectively the school community is involved in the planning, leadership and evaluation of collective worship’ (SIAMS Evaluation Schedule p11)

A continuous process of monitoring, review and evaluation is integral to school improvement and a simple but clear record of Collective Worship must be developed and adhered to. This should assist with the review of provision and assist with future planning whilst also providing evidence of meeting the legal requirements.

The cycle of involvement:

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Monitoring and evaluation should be undertaken by staff, governors and pupils.

In conducting the self-evaluation, the following evidence might usefully be included:

documentation, e.g. policy, planning, records and evaluations

observations of acts of Collective Worship as part of routine monitoring activity

discussions with foundation governors (and possibly other interested governors),Collective Worship co-ordinator, staff, pupils and, if appropriate, parents

discussions with representatives of the parish community, local community and local faith communities and, as requested, diocesan representatives

Collective Worship resources including budget allocation and expenditure.

Schools may find The National Society’s Self Evaluation Model Document helpful and informative.

Exemplar planning / recording suggestions are available in Appendix 5 .

Links between school, parish and the wider ecumenical community

The quality of Collective Worship in Church schools can be significantly enhanced through the development of partnerships with the parish church and wider community. The distinctive relationship between school and local worshipping community provides a range of resources through which members of both communities can be supported in their spiritual growth and development.

“Churches, in their own worship should be sensitive to the various styles of worship provided by the schools and provide opportunities for the worshipping life of the school to be shared within the body of the Church congregation. It helps tremendously if a Church school in a parish is

Participation

Planning

Evaluation

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caught up in the whole life of the parish and the worshipping community engages actively with the school. Church and school should work together to bring life, colour, vigour and rigour to the Gospel”.6

In most schools there will be strong and mutually supportive links with the local parish church, but in some situations links with an ecumenical partner will enable a more realistic outcome. Where there is opportunity, it is valuable to develop positive working links with a range of different Christian denominations.

INSPECTION of COLLECTIVE WORSHIP

The SIAMS framework requires the inspection of Collective Worship. This may also be referred to as Section 487 inspection (schools with a designated religious character).Judgements about the quality of Collective Worship in Church schools will be made by a Section 48 Inspector.

Inspectors will evaluate and report on:

6 The Way Ahead page 567 The National Society Statutory Inspection of Anglican and Methodist Schools Framework for Inspection sets out the principles and processes in relation to Section 48 inspections. The framework is available electronically from the National Society and the Diocesan Education Team websites

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‘the impact of Collective Worship on all members of the school community’ ‘the importance of collective worship (as) demonstrated in the life of the school ‘how well it (Collective Worship) develops learners’ understanding of Anglican traditions

and practice’ ‘the extent to which collective worship makes an important contribution to the overall

spiritual development of members of the school community’

‘When judging collective worship, inspectors must evaluate: the extent to which learners and adults engage with Collective Worship, its relevance and

the way it makes a difference to the lives of members of the whole school community the extent to which Collective Worship is distinctively Christian, setting out the values of

the school in their Christian context how well Collective Worship develops personal spirituality within the school community

through a range of experiences, including a focus on prayer how well Collective Worship enables participants to develop an understanding of Jesus

Christ and a Christian understanding of God as Father, Son and Holy Spirit how effectively the school community is involved in the planning, leadership and

evaluation of collective worship’

Taken from SIAMS Evaluation Schedule page 11

SIAMS inspection documents can be found at: https://www.churchofengland.org/education/church-schools-academies/siams-school-inspections/resources-for-siams-inspectors.aspx

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Preparing for a Section 48 Inspection

In preparing for inspections schools may wish to consider the following:

Does school policy and practice conform to the particular legal requirements for Church schools in general and Anglican schools in particular?

Does school policy and practice provide evidence to support the importance of Collective Worship in the life of the school?

Is there a clear policy for Collective Worship, which is consistent with the school’s distinctive character, ethos, values and purposes?

Is there a planned approach to Collective Worship?

Do acts of Collective Worship provide opportunities for spiritual development?

Do acts of Collective Worship take account of the age, aptitudes and family backgrounds of the pupils?

Is there a clear response to diversity, including different religious backgrounds?

Are records kept?

Is there a clear and shared approach to monitoring review and evaluation? Does this involve the pupil voice?

Are resources appropriate and up to date?

Do those responsible for the management and delivery of Collective Worship, including foundation governors, have a clear understanding of their roles and responsibilities in this area and do they have opportunities for in-service training? Do they regularly access training?

The self-evaluating school will have a range of evidence to support its own judgements drawn from a variety of sources including pupil/staff/parental questionnaires and audits, governors’ observations, photographic, digital and written records (including governors’ minutes), internal and external monitoring reports. Such findings will inform future developments and priorities so that a SIAMS inspection will provide a validation of the school’s own evaluation and acknowledge the progress of the school as a Church school.

Indicators of evidence of effective Collective Worship22

The inspection will focus on the quality of the Collective Worship provided by the school.

Some indicators of effective Collective Worship might include:

Consistency of the approach with the school’s distinctive and inclusive foundation and evidence of its centrality to the life of the school

Active involvement of the foundation governors in planning, implementing and evaluating Collective Worship

Potential of the content to promote spiritual reflection and response

Use of a range of creative strategies to promote and contribute to pupils’ spiritual, moral, social and cultural development

Inclusive nature of Collective Worship and its appropriateness for all participants

Evidence that opportunities are provided to encounter the traditions and beliefs of the Anglican Church – as local, diocesan, national and worldwide faith communities

Evidence of regular involvement of members of the clergy, parish and local community in all aspects of the school’s provision for Collective Worship

Potential to foster a sense of community, identity and self-esteem

Learning opportunities linked to pupils’ own life experiences

Evidence of preparation, planning, delivery and evaluation

Appropriate use of resources

Clarity of distinction between Collective Worship and assembly

Evidence that Collective Worship is special and separate from the everyday activities of the school.

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SIAMS Criteria for Arriving at a Judgement on the Impact of Collective Worship

SIAMS inspectors will use the following nationally agreed criteria8 based on a ‘best fit’ model rather than a tick-list

Outstanding (1) Across the school community great value is placed on collective worship; its place in school life

and its impact on individuals is readily and clearly articulated. Collective worship is inspirational and inclusive. It engages all learners and its impact can be

clearly discerned in all aspects of relationships and school life. Collective worship regularly includes Biblical material and Christian teaching and learners are

able to relate this to the school’s core values and their own lives. Learners can identify clearly the distinctive features of different Christian traditions in worship

particularly local Anglican/Methodist practice, the seasons of the Church’s year and Christian festivals.

Themes raise aspirations, inspire a high level of spiritual and moral reflection and challenge learners to take responsibility for their own conduct and charitable social actions expressed in Christian terms.

Learners understand the value of personal prayer and reflection as part of their own spiritual journey. They seek out opportunities for this in their own lives and contribute confidently and sensitively to prayer in worship.

Collective worship has a strong focus on the person of Jesus Christ and learners understand the central position he occupies in the Christian faith.

Collective worship has a strong focus on God as Father, Son and Holy Spirit. Learners recognise this and talk about it with an impressive degree of understanding.

Learners are confident in planning and leading acts of worship, whether prepared beforehand or spontaneous, and have frequent opportunities to do so.

A range of leaders, including staff, clergy and representatives from different Christian traditions, together with a variety of settings for acts of worship offer learners a rich experience of worship.

Monitoring and evaluation have a clear purpose and are managed efficiently. Feedback gathered from a range of stakeholders provides insight into how worship influences the life of the community and leads directly to significant improvement.

Good (2) Members of the school community see the importance of worship in the life of the school and

are able to talk about what it means to them. Learners recognise the value of worship, respond positively and participate willingly. There is

evidence of the impact of collective worship on all aspects of school life including attitudes, behaviour and relationships.

Collective worship often includes Biblical material and learners are able to make some links between this and their own lives and to the school’s core values.

Learners have an understanding of different Christian traditions in worship, particularly local Anglican/Methodist practice, the seasons of the Church’s year and Christian festivals though cannot always articulate these fully.

8 The criteria are taken from The National Society Framework for the Inspection of Anglican and Methodist Schools24

Themes are relevant and pay close attention to learners’ spiritual and moral development. In response, learners take some action in the service of others.

Learners understand the purpose of prayer and reflection in both formal and informal contexts. Many make use of prayer in their own lives and regularly contribute relevant and appropriate prayers to school worship.

Collective worship often includes teaching about the person of Jesus Christ and learners have an understanding of his important place in worship.

Learners are aware of God as Father, Son and Holy Spirit in worship and they are able to talk about this with some measure of understanding.

Learners enjoy contributing within collective worship and are increasingly taking responsibility for particular aspects.

Staff and clergy are regularly involved in planning the collective worship programme and leading collective worship programme and leading worship in a range of settings, with some involvement of other Christian traditions.

Regular monitoring and evaluation identifies where improvement is needed and often informs development planning.

Satisfactory (3) Collective worship is recognised as important in the life of the school community and is said to

be valued. There is limited but growing evidence of the impact of collective worship on the wider lives of

members of the school community. Collective worship sometimes includes Biblical material but its relation to learners’ lives and

the school’s core values is not always explicit. Learners have some understanding of a few different Christian traditions in worship mainly

related to local Anglican/Methodist practice and to some Christian festivals. Themes support the school’s core values, particularly in the area of moral development.

Spiritual development may be more limited because planning for this is less focused. Occasionally learners are prompted to respond in service to others.

Learners experience opportunities for prayer but there is limited understanding of its value and relevance to everyday life.

Learners have some knowledge of the life of Jesus Christ though his significance in worship is not fully understood.

Reference is made to God as Father, Son and Holy Spirit on occasions but the significance of this has not been made explicit to learners.

Learners behave well in worship, are attentive and respond to the different elements. However, they are often passive and do not yet take responsibility for aspects of worship.

Planning provides a basic structure for collective worship but insufficient consideration is given to the coherent development of Christian themes. The main Christian festivals are usually included. Responsibility for planning lies with a few members of staff with little involvement from other members of the school community. There is limited variation in the pattern and setting for collective worship.

Some feedback on collective worship is gathered that prompts small changes to the arrangements for worship although there is limited analysis of its impact on the school community.

Inadequate (4)25

Inspectors should use their professional judgement in making this judgement. Collective worship may be inadequate if more than one of the following apply: Learners show at best half hearted or little response to aspects of worship. It does not hold a

distinctive place in the daily life of the school and learners cannot see its importance in their lives.

Learners have limited awareness of different Christian traditions including Anglican/Methodist practice. The major Christian festivals are celebrated but learners gain little understanding of Christian beliefs and values from worship.

Neither the place of the person Jesus Christ nor Biblical material are given prominence in worship and its key elements have a low profile. As a result learners are frequently not engaged in worship.

There is little to raise learners’ spiritual awareness or to directly inspire them in the service of others. Prayer and reflection play a limited role in the pattern of school life so learners derive little spiritual benefit.

Little monitoring and evaluation of worship occurs and no account is taken of learners’ views. There is insufficient impact on improvement.

APPENDICES

Appendix 1: Holy Communion in schools:i) Churchmanship of the parishii) Availability of priested clergyiii) Who will receive communion / blessingiv) Who the service will be for v) Where the service is to be heldvi) When the service is to be held

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vii) What would be neededFurther consideration of integrity regarding Holy Communion in schools

Appendix 2: Prayer and Reflection:i) The Lord’s Prayer in modern and traditional languageii) The Grace in modern and traditional languageiii) Responsive prayersiv) Action prayersv) Collects – use of and writing themvi) Global prayers vii) Intercession

Appendix 3: Exemplar policy document

Appendix 4: Considerations for the delivery of worshipi) Collective Worship is good when……ii) An A-Z of experiences for Collective Worshipiii) Moods of worship (atmosphere)iv) Methods of organisation / activitiesv) Suggested Themes

Appendix 5: Planning / Monitoring and Evaluationi) Exemplar planning sheetii) Exemplar monitoring / review sheet (primary pupil voice)iii) Exemplar monitoring / review sheet (student / adult voice)iv) SIAMS evaluation criteria for outstanding Collective Worship

Holy Communion in Schools Appendix 1

There is no recommended guidance as to whether or not Church schools should celebrate Holy Communion. The decision rests with the school, hopefully in consultation with the parish priest. There is no pressure from the Church of England or the National Society to deliver Holy Communion in Anglican diocesan schools

Holy Communion may also be referred to as the Mass, the Eucharist or the Lord’s Supper. It is suggested that if the school is opting to celebrate this service, the name used by the local parish church is adopted. For the purposes of this document it will be referred to as Holy Communion.

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Before entering into offering Holy Communion in school, there should be a planned educational programme leading to a greater understanding for both staff and pupils. This programme should be age appropriate. It is also helpful if pupils are used to saying the words so that, at the first Holy Communion service in the school, those present are already comfortable with the language and participation.

Some considerations if exploring the celebration of Holy Communion as a school.

How often will the service be offered? In considering whether or not Holy Communion will be celebrated in school, the school’s own unique context will need to be taken into careful consideration

Much will depend on the:i) Churchmanship of the parishi) Availability of priested clergyi) Who will receive communion / blessingii) Who the service will be for iii) Where the service is to be heldiv) When the service is to be heldv) What would be needed

i) Churchmanship

The Anglican Church covers a wide range of styles and traditions. Churchmanship (or tradition) is a way of talking about and labelling different styles of worship or emphasis on beliefs within the Church of England and the sister churches of the Anglican Communion. For some the Scriptures provide the central most important element, for others the emphasis might be on discussion and reason, whilst for others the celebration of Holy Communion is of paramount importance. Schools should always seek to discuss this issue with their parish priest.

ii) Availability of priested clergy

Within the Anglican Church only ordained Anglican priests can celebrate Holy Communion. Schools should establish that the member of the church to whom they would turn to celebrate Holy Communion is ordained as priest and not deacon. In some parishes the ministry of female priests is not recognised. Care must be taken by the school in this case. If there is doubt, it is suggested that you refer either to the parish priest or your diocesan education department who will be able to advise.

When the parish is in interregnum (between clergy), neighbouring clergy might be able to offer support. This varies according to availability of clergy. The Area Dean for your area should be able to advise. Once again, contact with the education department might help you find your Area Dean.

iii) Who will receive communion / blessing?

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Some parishes allow children to receive communion before confirmation. This will have been agreed by the parish church council (PCC) in previous discussion relating to the parish church. Even if the parish has decided to offer communion to children prior to conformation, the children will still have been prepared to receive and therefore an element of understanding of the significance of the sacrament will have been offered via the parish church. The school should adhere to parish policy in this case. Adults present will usually be required to have been confirmed or be used to receiving communion in another denomination of the Christian Church if they are to receive at the school Holy Communion.

All are welcome to receive a blessing, but many might not wish to do so. Care must be taken not to ‘enforce’ a blessing on any adult or child who does not wish to receive one. This has implications for the school if individual blessings are offered. If a collective blessing is offered by the celebrant, those who wish to feel it includes them will do so and those who don’t will assume that they have no need to feel that it is directed at them. This applies to adults and pupils present.

It should go without saying, that no-one should ever be forced to receive the sacrament or a blessing. Even if the school knows that a child has been confirmed, if that child chooses to ‘opt out’ of receiving one day, they have every right to do so.

iv) Who will the service be for?

This will invariably inform the time of the service. If the service is to be for the whole school, the decision will need to be made as to whether or not all those present will be invited to receive an individual blessing or whether there will be a collective blessing from the celebrant that serves one and all. If the service is for staff, the service is likely to be more intimate and optional. If the service is for school and families the decision will need to be made as to whether it takes the place of the daily act of collective worship or if it is an additional service offered elsewhere (possibly at lunchtime, the end of the school day on a termly or weekly basis).

v) Where the service is to be held

This will often depend on who will be attending the service and the size of worship space available. The venue could alternate e.g. sometimes in the local church and sometimes in the school. It should also be considered as to whether celebrating the service outdoors is a possibility. Classrooms, halls, staffrooms, shared areas etc. are all possible venues. Care should be taken to make sure that the area is fit for purpose (i.e. clean and tidy with due reverence to the importance of the occasion). Consideration should also be given as to space and accessibility if refreshments are to be served to visitors / parents after the service. This can provide a good link between community, church and school.

vi) When the service is to be held

Comment has already been made on this in paragraph v). It is possible to hold a service of Holy Communion at any time of day. Consideration will need to made as to whom the service is for and available space. It is likely that a service of Holy Communion will take a little longer the usual act of collective worship.

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vii) What would be needed?

The school might seek to buy their own chalice and paten (cup and plate). Negotiation with the parish priest should be made regarding altar linen and the provision of wine and bread / wafer. Candles and matches / lighter would also be needed. Decision would need to be made as to responsibility for looking after the requirements, setting up and clearing away. Perhaps pupil sacristans could be appointed. The school would need to decide as to how the liturgy (prescribed form of service) would be presented (e.g. overhead screen, printed orders of service etc.).

Further considerations of integrity regarding Holy Communion in Schools

Holy Communion in school holds integrity in its own right, but can also be viewed as a link between school, parish church and global church.

The school must reflect any decisions made by the local parish with regard to children receiving communion.

The school must reflect any decisions made by the local parish with regard to celebration by a female priest.

Both adults and children present may feel uncomfortable in a public declaration of faith. None should be compromised.

Under Canon Law (Church law) wine used at Anglican Communion should be from fermented grape juice. The current law of the land states that ‘an alcoholic drink’ may not be given to a child under 5 years of age. From the age of 5, parents may allow the consumption of alcohol at home under supervision. Whilst the receiving of wine at Holy Communion does not fall into this category, “it is reasonable to suppose that a parent may give permission for any child over the age of 5yrs to take a sip from the chalice. The amount of alcohol consumed is tiny (0.004 units; even less if a generous amount of water is added). If a parent declines to allow their child to receive consecrated wine, then communion should be administered in one kind only to that child” (Common Worship : Additional Eucharistic Prayers Guidance on celebrating the Eucharist with children pg 7 para1 : Church House Publishing)

All schools considering introducing Holy Communion into their worship must discuss the idea fully with the parish priest. It might also be a good idea to visit other schools already holding communion services. The diocesan education office could suggest suitable schools.

Resources:

Exploring Holy Communion in Primary Schools by Shahne Vickery and Catherine Coster pub. Jumping Fish ISBN 978 0 9556611 1 2

Additional Eucharistic Prayers with Guidance for Celebrating the Eucharist with Children

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pub. Church House Publishing ISBN 978 0715122259

Prayer and Reflection in Collective Worship Appendix 2

i) The Lord’s Prayer in modern and traditional languageii) The Grace in modern and traditional languageiii) Responsive prayersiv) Action prayersv) Some prayers from the past which guide us todayvi) Collects – use of and writing themvii) Global prayers

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i) The Lord’s Prayer Modern Version Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Lead us not into temptation but deliver us from evil. For the kingdom, the power, and the glory are yours now and for ever. Amen.

The Lord’s Prayer Traditional Version Our Father, which art in heaven, hallowed be thy name; thy kingdom come; thy will be done, in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil. For thine is the kingdom, the power and the glory, for ever and ever. Amen.

ii) The Grace Modern Version The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen

The Grace Traditional Version The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen

iii) Responsive prayers

Children join in by repeating a refrain or repeating a prayer

For the air we breathe and for the life you give… All: We thank you, Lord.For the people we love… All: We thank you, Lord.For the things that make me happy… All: We thank you, Lord.For trips to special places… All: We thank you, Lord.For the people who care for me… All: We thank you, Lord.

iv) Action prayers- using sign language or suitable actions that communicate through the senses

We are here to worship (arms are lifted up open wide) We are here to pray (hands are placed together) We are here to listen (cupped hands behind ears) We are here to praise (hands touch lips and express singing)We are here to meet with God (hands point to God) And God will meet with us. (finger points to me)

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May the Grace of our Lord Jesus Christ (hold out hands to receive)And the love of God (cross arms on chest)And the fellowship of the Holy Spirit (hold hands with neighbours)Be with us all ever more. (lift hands in the air together)

(Messy Church Grace)

v) Some prayers of the past which guide us today

Christ has no body now on earth but yours.No hands but yours,Yours are the eyes through which it is to look outChrist’s compassion on the world;Yours are the feet with which he is to go about doing good;Yours are the hands with which he is to bless us now. Amen

St Teresa of Avila

Give us, O God:Thoughts which turn into prayer,Prayer which turns into love, Love which turns into deeds. Amen Unknown

Teach me to serve thee as thou deservest;To give and not to count the cost,To fight and not to seek for rest,To labour and not to seek reward,Save that of knowing that I do thy will. Amen

St. Ignatius of Loyola

vi) The use of collects and writing them

Collects are special prayers for specific occasions or events, e.g. there is a collect for marriage, for baptism, for harvest, for peace, for specific saints’ days, and many more.

Collects all take the same form. They have existed since medieval times and comprise 4 sections: an address or opening that names God a description of God’s action relevant to the reason for the collect a ‘petition’ or request related to the point above

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giving God the glory / asking in God’s name

Examples of traditional Collects in a structured writing frame:(Copyright has been obtained from The Archbishop’s Council, Church House Publishing)

Collect for Harvest thanksgiving

Address or opening that names God Creator God

Description of God’s action You made the goodness of our land, the riches of the sea and the rhythm of the seasons

Petition (request) related to God’s action As we thank you for the Harvestmay we cherish and respect this planet and its peoples

Giving God the glory or asking in Gods Name Through Jesus Christ, our Lord Amen

Collect for Mothering Sunday

Address or opening that names God God of love

Description of God’s action Passionate and strongtender and careful

Petition (request) related to God’s action Watch over us and hold usall the days of our life

Giving God the glory or asking in God’s Name Through Jesus Christ our Lord Amen

Collect for Trinity Sunday

Address or opening that names God Holy God,

Description of God’s action faithful and unchanging

Petition (request) related to God’s action Enlarge our minds with the knowledge of your truthand draw us more deeply into the mystery of your lovethat we may truly worship you

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Giving God the glory or asking in God’s Name Father, Son and Holy Spirit.One God, now and forever Amen

Given the information above, it is perfectly possible for adults and children to write a collect for your school using child friendly languagee.g.

Collect for our schoolAddress or opening that names God God who knows and loves us allDescription of God’s action You care for us all as one family

here in our school Petition (request) related to God’s action Help us to show your love and care for each

otherwhen we are together and also when we are in our own homes

Giving God the glory or asking in God’s Name Loving God of all peoples and all places

Amongst many other things, collects can be written for school events, individual situations and collective worship realting to schools values.

vii) Global Prayers

God of the impossible, we pray for justice, peace and reconciliation.And when the challenges seem too many,remind us of your resurrection power,and the miracles of your love that happenwhenever injustice is dismantled and rebuilt with peace.Help us to hope that the impossible can happenand live as if it might do so today. Amen

Christian Aid

Prayer for an end to poverty: A Trinitarian Prayer from Christian Aid

Creator God, You loved the world into life. Forgive us when our dreams of the future are shaped by anything other than glimpses of a kingdom of justice, peace and an end to poverty.

Incarnate God, you taught us to speak out for what is right. Make us content with nothing less than a world

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that is transformed into the shape of love, where poverty shall be no more.

Breath of God, let there be abundant life. Inspire us with the vision of poverty over, and give us the faith, courage and will to make it happen.

Pictures can be used and a time of silent prayer can be offered e.g.

All these images are taken from https://www.google.co.uk/search?q=prayers+for+the+world

Some useful websites

http://www.angelfire.com/trek/annegordon/prayingwithchildren.html

http://www.freshexpressions.org.uk/guide

http://www.orisonschools.org.uk/home

http://www.prayerspacesinschools.com/home

Exemplar Collective Worship Policy Appendix 3

Exemplar Collective Worship Policy for Church Schools

Statement of IntentAt xxxxx Church of England School, the daily act of Collective Worship is highly valued and every effort is made to ensure that all children and staff take part in a high quality and meaningful experience offering a spiritual encounter within an inclusive Christian and educational context.

At xxxxxxx Church of England School we aim to:

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offer the whole school community the opportunity to participate in worship, ensuring that the experiences provided are relevant to the age, aptitude and family background of the children on both an individual and collective basis

enable children, staff and visitors to explore and celebrate difference and diversity in a safe environment where mentioning the name of God is regarded as normal practice

seek to widen and enhance the experience of those of faith, no faith and the curious and to allow them to make their own response

allow the whole school community to recognise the presence and personal nature of God offer inclusive worship within the tenets of the Anglican Christian tradition recognising the

presence of God as Father, Son and Holy Spirit ensure that collective worship is properly resourced and professionally co-ordinated use regular monitoring and evaluation of all stakeholders to review and further develop

creative and meaningful acts of collective worship.

Responsibility for collective worship at xxxxxxxxxxx Church of England SchoolMonitoring and review of Collective Worship will be carried out jointly by the head teacher, the Collective Worship leader, the governor with specific responsibility for Collective Worship, the incumbent and the pupil Collective Worship committee.

The Right of WithdrawalXxxxxxx Church of England School recognises the legal right of parents to withdraw their children from Collective Worship as clearly laid out in the school prospectus.

Support for delivery of collective worship (professional development)Xxxx Church of England School recognises the need for professional development of staff in the review and delivery of Collective Worship and will ensure that training is offered on both an individual and whole staff basis.

Policy agreed on (date) ________________ Review Date

_______________

Signed ________________ Collective Worship Leader Date _______________

Signed ________________ Headteacher Date _______________

Signed ________________ Governor responsible for Collective Worship

Date _______________

RIGHTS and RESPONSIBILITIES

The school’s arrangements for Collective Worship and the rights of parents to withdraw their children should be clearly outlined in the school prospectus.

Parental RightsThe rights of parents to withdraw their children from Collective Worship established in the 1944 Act remain unchanged. Parents also retain this right in the particular context of Voluntary schools. This means that:

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If the parent asks that a pupil should be wholly or partly excused from attending Collective Worship at a school, the school must comply

If parents request alternative worship in accordance with a particular faith or denomination for a child who has been withdrawn, schools should respond positively providing that:

- Denominational worship does not replace the statutory act of Collective Worship for Church schools;

- Alternative provision would be consistent with the overall purpose of the school curriculum;

- Such arrangements can be made at no additional cost to the school.

Exercise of the Right of Withdrawal Parents are not obliged to state their reasons for seeking withdrawal. However, a head teacher will find it helpful to establish with any parent wanting to exercise the right of withdrawal:

- the elements of Collective Worship in which the parent would object to the child taking part

- the practical implications of withdrawal; and

- whether the parent will require any advanced notice of such worship, and if so how much.

A school continues to be responsible for the supervision of any child withdrawn from Collective Worship.

Rights of teachersAs with the rights of parents, the rights of teachers and head teachers to withdraw from Collective Worship as described in the 1944 Act remain unchanged. However, in Voluntary schools where head teachers and teachers have a National Society contract including the clause, “respecting the character of the foundation”, teachers will be expected to take part in Collective Worship.

Considerations for the delivery of Collective Worship Appendix 4

i) Collective Worship is good when………ii) An A-Z of experiences for Collective Worship

- Means of worship- Moods of worship - Methods of organisation / activities

iii) Suggested themes

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i) Collective Worship is good when . . .

it provides a sense of occasion different from other school activities, including assemblies

it fosters a sense of community and shared experience

it is challenging and enjoyable, extending pupil’s understanding and imagination

it provides opportunities for pupils to respond to specific accounts of Christian and other experience (personal, biographical, scriptural) and to engage in, or observe, religious activities (prayer, singing, silence)

it is respectful of pupil and staff integrity

it encourages pupil participation, and enables them to practise certain skills such as being still, listening, saying or singing words together, as well as performance skills in speaking and playing instruments

it is appropriate to an educational setting, taking account of pupils’ family backgrounds, ages and aptitudes

it is based on robust and agreed policy and appropriate records are kept.

ii) An A – Z of experiences for Collective Worship (with Acknowledgement to Greenacres School, Staffordshire)

Means of WorshipArtefacts / natural materialsCollaborationCommunal actionDrama / mime / role playEnvironmentListeningMeditation

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Movement / danceMusicPersonal experiencesPictures / images / icons / slidesPoetryPrayerReadings – sacred / secularRitualSilence / stillnessSingingSpeaking / choral speakingStory – allegory, fable, biography, fiction, myth, history, legend, parable, visualisation (the child is in the story)

Moods of WorshipAsking / petitionAweCelebrationCommunityCompassionDelightGivingHopeJoyMysteryPeacePraiseReassuranceReflectionRegretRespectResponseReverenceSorrowStillnessThanksgivingWonderWowiii) Suggested Themes

N.B. this list is by no means exhaustive, nor is it meant to be exclusive or mandatory; schools will develop their own themes for collective worship over time

Methods of organisation / activities

Circle time

Paired discussion on a given theme

Quiet reflective moment (candles, shadows cast by sun through the windows etc) Contrasting pictures (rubbish dump v snow-capped mountains) Children put their hopes in a drawn balloon (individual or collective) Speech bubbles as a response to a theme

A brick wall (fill in ideas to strengthen the ethos of the school)

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Planning, Monitoring and Evaluation Appendix 5

i) Exemplar planning sheet ii) Exemplar monitoring / review sheet (primary pupil voice)iii) Exemplar monitoring / review sheet (student / adult voice)

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FamiliesBeginnings and endingsHappy and sadGifts and givingForgivenessPeaceGrowthCelebrationAll things newChoices and decisionsOne worldAll you need is loveAchievementSufferingLooking back/looking forwardPeople who help usCourage and braveryBooksMoving onCommunicationMemoriesLight and darknessThank you for the musicPromisesFriendsNeighboursCreationPrayerThankfulness

Key Christian Festivals including: Advent Christmas Epiphany Shrove Tuesday Ash Wednesday Lent Easter Ascension Pentecost Harvest All Saints

Key Festivals from a range of cultures and religions including:

Baisakhi Chinese New Year Diwali Eid ul Adha Eid ul Fitr Hanukah Holocaust Memorial Day Interfaith week of prayer for world

peace New Year Purim Ramadan Remembrance Day Vesak Yom Kippur

iv) SIAMS evaluation criteria for outstanding Collective Worship

i) Exemplar planning sheet

COLLECTIVE WORSHIP PLANNING SHEET

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Focus/Theme

Leader/Class/Group

Date/Time

Aim(s) linked to school policy

Learning Opportunities including, for example, opportunities to think about, listen to, reflect on, respond to

Resources including music, hymn/song, visual images, prayers

Key Message(s)

ii) Collective Worship -- Student Voice Review

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Date of the Collective Worship being reviewed ______________

Who was the worship for? Whole School / Year Group / Form

What was the theme of the worship?

What happened during the worship? E.g. story, prayer, singing, powerpoint, visitor, drama, who took part?

What was the worship like? E.g. quiet, fun , noisy, lots to join in with, time to think etc.

Which face best describes how you enjoyed worship today?

Would you have changed anything in this worship today?

This worship was reviewed by

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iii) Collective Worship Observation Checklist

Date of worship observed ______________________________ Worship delivered by ______________________________ Role ____________________

Theme _________________________________________________________

Age range of pupils

Delivered to Whole school Class Group (please specify)

Quality of material / content

Relevance of material to recipients

Engagement with pupils / staff

Inclusivity

Distinctiveness (ethos) / Anglican tradition

Quality of delivery

Clarity of opening and ending

Was there opportunity to worship / reflect?Was it clearly collective worship rather than assembly?

Other comments

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Overall grade: 1 2 3 4 (1= outstanding .........4 = inadequate)iv) SIAMS Evaluation Criteria for Outstanding Collective Worship

The following criteria are taken from the national Society Statutory Inspection of Anglican and Methodist Schools (SIAMS) Framework (September 2013). The criteria here are from the ‘outstanding’ requirements.

Outstanding (1) Across the school community great value is placed on collective worship; its place in school

life and its impact on individuals is readily and clearly articulated.

Collective worship is inspirational and inclusive. It engages all learners and its impact can be clearly discerned in all aspects of relationships and school life.

Collective worship regularly includes Biblical material and Christian teaching and learners are able to relate this to the school’s core values and their own lives.

Learners can identify clearly the distinctive features of different Christian traditions in worship particularly local Anglican/Methodist practice, the seasons of the Church’s year and Christian festivals.

Themes raise aspirations, inspire a high level of spiritual and moral reflection and challenge learners to take responsibility for their own conduct and charitable social actions expressed in Christian terms.

Learners understand the value of personal prayer and reflection as part of their own spiritual journey. They seek out opportunities for this in their own lives and contribute confidently and sensitively to prayer in worship.

Collective worship has a strong focus on the person of Jesus Christ and learners understand the central position he occupies in the Christian faith.

Collective worship has a strong focus on God as Father, Son and Holy Spirit. Learners recognise this and talk about it with an impressive degree of understanding.

Learners are confident in planning and leading acts of worship, whether prepared beforehand or spontaneous, and have frequent opportunities to do so.

A range of leaders, including staff, clergy and representatives from different Christian traditions, together with a variety of settings for acts of worship offer learners a rich experience of worship.

Monitoring and evaluation have a clear purpose and are managed efficiently. Feedback gathered from a range of stakeholders provides insight into how worship influences the life of the community and leads directly to significant improvement.

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SOME USEFUL RESOURCES TO SUPPORT COLLECTIVE WORSHIP

COOLING, M. (2008) More Assemblies for Autumn, Spring, Summer Termpub. RMEP

HALL, S et al Flippin’ Praise - Consortium in Anglia for the Statutory Inspection of Anglican Schools (Dioceses of Ely, Norwich, St Edmundsbury and Ipswich)

HARTMAN, B (2015) Telling the Bible pub. Lion/Hudson

HARTMAN, B (2013) The Storyteller Bible pub. Lion/Hudson

HARTMAN, B (2015) Telling the Gospel pub. Lion/Hudson

HARTMAN, B (2013) Bible Stories Through the Year pub. Lion/Hudson

NICHOLLS, R (2007) The Year in colour – Primary Assemblies for Christian Festivals and Seasons pub. Kevin Mayhew

PARKINSON, R (2016) 10-MINUTE Assemblies for 4-11s – 50 ready-to-use assemblies exploring values from the Christian perspective pub. for Barnabas in Schools by The Bible Reading Fellowship

PRITCHARD HOUSTON, M (2013) There is a Season – celebrating the church year with children pub. SPCK

VICKERY, S et al (2006) Values for Life pub. Jumping Fish

Reflective areasCHAMBERS, L (2008) Creative Ideas for Quiet Corners pub. Barnabas / BRF

READER T & WEATHERALL L (2009) Reflective Learning pub. Barnabas/BRF

Background ReadingBRISTOW, R (2012) Prayer in Schools pub. Grove Books

FRENCH, P (2010) Church Schools in a Multi-faith Community pub. Grove Books

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Some more useful Web links:

http://www.assemblies.org.uk

www.barnabasinschools.org.uk

http://www.cte.org.uk/Groups/234838/Home/Resources/Education_Sunday/Education_Sunday.aspx (Education Sunday)

Open the Book

http://www.orisonschools.org.uk/home

Prayer Spaces in Schools

http://www.prayforschools.org

[KS3 / KS4] Thought for the Day

Worship Workshop

Websites for visual focus / artefacts:

http://www.church-textiles.co.uk (banners, hangings textiles, art work)

www.jennyruth.co.uk/product/collective-worship-resources

http://jonathonhemingray.co.uk (wood carvings, crosses)

http://www.lindisfarne-scriptorium.co.uk (banners and hangings, art work)

www.ribblevalleywoodcraft.weebly.com (wood carvings, crosses, custom furniture)

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