The new religious-education syllabus from the Department of Education is bold, imaginative and stimulating, and should help greatly towards the creation of a more tolerant and understanding Ireland in the years ahead. It is to be regretted that something like this was not attempted long ago. But one doesn't have to delve too deeply to realise why it was not. That persistent "what-we-have-we-hold" attitude on the part of the denominations and, though less so because of small numbers, on the part of the other religions, ensured the generally "mono" nature of religious education in Ireland to date. Children were taught, and often not very well, about their parents' tradition only. This was usually done in a vaguely structured way without any over-riding incentive, such as a serious examination to be faced.

The new syllabus is to be welcomed also, not least, because a knowledge of the major world religions, and of unbelief, as well as of the distinctions among the various Christian denominations, is every bit as essential to the proper education of an individual today as are reading, writing, and arithmetic.

The confusion and general illiteracy about religion in Ireland have no doubt contributed significantly to our troubles on this island; their elimination, while no panacea, should go a long way towards dispelling some of the persistent myths that have bedevilled us for so long.

And, as we become a more multicultural society, it will also help us understand our new neighbours better and so, hopefully, lessen the ignorant assumptions and prejudices that have given such a racist flavour to our treatment of refugees and asylum seekers to date.

What is immediately striking about the new syllabus is the cool objectivity of it all. In a State where institutional Christianity may be in decline but is still a major force, this cannot have been easy. And, no doubt, once it comes into practice next September (in 60 second-level schools to begin with) we can expect the usual shrillies to protest too much - as though ignorance were a necessary prerequisite for faith. They should be ignored.

More informed Christians know, as do informed believers and unbelievers generally, that ignorance is rarely bliss and that knowledge has more of the divine about it.

Still, it is brave of the syllabus, to posit - in the "Evidence About Jesus" section - that students should look at "the Gospels as documents of faith rather than history". This is what is called for in a world where people can no longer be "protected" from overwhelming questions.

It is also proper that the secular-humanist position should be explored, given that this is one of the fastest growing sub-strata in Irish society and internationally, over recent decades particularly.

As the "educational rationale" for the syllablus puts it: "Effective functioning in an increasingly complex culture demands that people have an understanding of a variety of religious traditions and an appreciation of the richness of the major religious traditions encountered not just in Ireland but in Europe and in the wider world. Increasingly, modern culture also calls for engagement with the secular response to human experience."

The syllabus itself is in two parts, with each divided into three sections. Students must take two sections from part one, which deals with "Communities of Faith", "Foundations of Religion - Christianity" and "Foundations of Religion - Major World Religions".

The "Communities of Faith" section explores the nature and pattern of human communities; the characteristics of faith and churches; and looks at these characteristics as they occur in communities of faith/church in local, national and international examples.

Part two is also divided into three sections, but all three must be taken by the student. These deal with "the Question of Faith", "the Celebration of Faith" and "the Moral Challenge".

The "Question of Faith" section looks at religious faith, how it is formed, its characteristic and the challenges it faces. The "Celebration" section looks at how faith expresses itself, through prayer, worship, and ritual, while the "Moral Challenge" section looks at how religious belief is expressed in particular moral visions and the impact this has on believers and non-believers. It also sets about identifying the various sources of morality (such as home, peer group, school, state, religion, etc).

The Hierarchy's guidelines

In their Guidelines for the Faith Formation and Development of Catholic Students, the Irish bishops have, hearteningly, welcomed the new syllabus and, quite properly, set out guiding principles for its implementation where the religious education of Catholic students is concerned.

Quite rightly, too, they insist that in non-examination classes religious education should be allocated "a minimum of two hours per week. It is not acceptable for any reason, that this requirement be reduced in schools where the education of Catholic students takes place." (Emphasis as in original statement.)

They also insist that religion no longer be treated as a poor-relation subject in schools and that its teachers be as professionally trained and competent as in any other subject. Where they may be on less secure ground is in insisting that "teachers of religion should be people with [their emphasis] a faith commitment . . ."

It could be argued that the necessary qualifications and abilities are all that is required of any teacher to do the job properly and that their personal beliefs should not be a factor, ideally. By the very nature of things, those attracted to teaching religion would more than likely be people of faith, but to insist on this would be an error. Belief and competence do not always coincide and, where teaching is concerned, surely competence is the more important?

The bishops may be on less secure ground in insisting that `teachers of religion should be people with a faith commitment'