ABSTRACT
The features of the dual system outlined in chapter I facilitate church schools with a voluntary-aided status to retain their relative independence. In addition to the right of governing bodies to develop their own pupil admissions policies another major area of their independence concerns the appointment of teaching staff. The power of governing bodies to appoint staff is seen as an important means of enabling church schools to continue to fulfil the intentions of Trust Deeds. As Trustee, the governing body acts as the guardian of the school s tradition. It specifies what those intentions are and its policies and practices are constructed in such a way as to perpetuate the wishes of the founders.Twenty-six (68 per cent) headteachers of church secondary schools and twenty-two (59 per cent) in primary schools said that for their church schools the prime intention is to transmit the Christian faith and values in accordance with the principles/doctrines of the Church of England. For another four (11 per cent) headteachers of secondary schools and one primary headteacher their schools were founded to provide a Christian education which was not necessarily linked to the Church of England. The remaining headteachers were unable to comment on the Trust Deeds for their schools. It is noteworthy that the prospectuses for these schools classified them as Church of England schools. Clearly, for church schools with ancient foundations the founders would not have conceived of establishing a school with any other objectives.It was evident from our discussions with governors and headteachers that governing bodies in appointing staff look for teachers who are best equipped to continue the tradition entrusted to their keeping.In general, governors in appointing staff give first preference to applicants who are members of the Church of England, and secondly to teachers belonging to other Christian traditions. Indeed, many
governing bodies when advertising a teaching post specify ‘a communicant of the Church of England preferred\ Others specify ‘Christians preferred’.Headteachers were asked to provide details of the number of teachers who were members of the Church of England. This information is provided in table 12.Table 12 shows that in just under half (45 per cent) of the secondary schools over 50 per cent of the teachers are members of the Church of England. This figure is higher for primary schools at 51 per cent.Only four (11 per cent) secondary and two (5 per cent) primary headteachers said that all the teachers in their schools were Christians. In another twenty-seven (71 per cent) secondary and thirty (81 per cent) primary schools Christian teachers accounted for over 70 per cent of the teaching staff. It is evident that the ideal of a Christian staff is far removed from the everyday reality. Headteachers often pointed out that the religious stances of teachers ranged from committed Christians to agnostics and atheists.In situations where non-Christians are appointed they are generally required to confirm that they are in sympathy with the religious aims and values of the school. Furthermore, at interviews for staff appointments, applicants are asked not only if they are in sympathy with the aims and values of the school but whether they are willing to participate in the full life of the school, for example, school worship. The point was made frequently that the school is more likely to achieve its aims if there is a consensus among the teaching staff as to those aims.There were two exceptions where headteachers in secondary
schools said the religious affiliation of teachers was not of primary importance:
The majority of the staff were appointed when it was a grammar school which admitted on a selective basis and these staff were appointed on academic ability rather than religious affiliation. I haven’t varied this very much in my appointments. This might be very different to other Church of England schools. In the second school the governors said ‘we are looking for the best subject teacher and the first thing is his qualifications. If he is a Christian, it is a bonus.’Headteachers were asked whether constitutionally their governing bodies could appoint teachers of other faiths. Seventeen (46 per cent) primary headteachers and thirty-three (87 per cent) secondary headteachers said that their governors could appoint members of other religious groups. The remaining teachers were not sure if this was the case.In twelve (32 per cent) secondary and five (14 per cent) primary schools there are members of other faiths on the teaching staff. However, the numbers involved are very small. In all but one primary school they account for one member of the staff and in the remaining school two teachers of non-Christian faiths are employed. Six of the twelve secondary schools employed Jewish teachers (in one of these schools three Hindus are members of the teaching staff). In another two there is respectively one Hindu one Muslim and member of staff. One of the main reasons given for the absence of teachers of other faiths is that the schools receive very few applications from these teachers. Clearly, the stipulation ‘Christians preferred’ acts as a deterrent for non-Christian teachers.Primary headteachers discussed a major difficulty which they envisaged in employing teachers of other faiths which was concerned with religious education. As religious education in the majority of primary schools is integrated, teachers of other faiths would be required to teach the Christian faith. Not only did headteachers express their doubts about whether these teachers would have the expertise to teach Christianity but they were not sure whether Hindu, Sikh or Muslim teachers would want to teach Christianity which is what the school would want them to do. A primary headteacher recalled a situation where an atheist teacher was asked to teach pupils Christmas carols and the teacher was reluctant to do so and he wondered if teachers of other faiths would respond in a similar way.
