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By Davina Cooper

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IS ReligiOUS education provisions therefore were to function as a form of exhuming­ responding to the crisis of national identity by uncovering the nation's true self. Britain had been too humble, too deferential. In pretending that identity could be reduced to demography, it had mislead its No one in 1944 . . could conceive that . . the leading theorists ofreli­ newcomers and served badly its own. any moral values which happened to take the fancy of the high. specifically. Since tht! late 1 960s, with the first collection of gion would be interpreting 'religiOUS instruction' as a licence to teach minded.

21 During debate prior to the passage of the 1988 legislation, members in both Houses produced countless examples of the effect on young people of a lack of proper spiritual development. 21 The cathad to be put down. H Christians. Their differences are important in understanding some of legislative agenda. For Conservative Christians, their main concern was that all young pupils receive access to Christian beliefs and values, and recognise Christianity'S privileged place within British culture and heritage.

The responsibility for arranging this lay with the head teacher, who if she did not wish to lead the assembly herself, was required to arrange for someone else to conduct it. The new element introduced by the ERA was for worship to be of a 'broadly Christian' (non-denominational) character (S. 7 ERA 1988). While not e"ery assembly had to be broadly Christian, the majority of acts should be over a term. The legal requirement for 'Christian worship' not surprisingly generated definitional dilemmas and tactics.

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