GCE EXAMINERS' REPORTS

RELIGIOUS STUDIES AS/Advanced JANUARY 2011

Statistical Information This booklet contains summary details for each unit: number entered; maximum mark available; mean mark achieved; grade ranges. N.B. These refer to 'raw marks' used in the initial assessment, rather than to the uniform marks reported when results are issued. Annual Statistical Report The annual Statistical Report (issued in the second half of the Autumn Term) gives overall outcomes of all examinations administered by WJEC.

Unit Page RS1/2 CS 1 RS1/2 ETH 4 RS1/2 PHIL 8 RS1/2 BS 11 RS 1/2 CHR 14 RS1/2 ER 17 RS1/2 WR 21

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RELIGIOUS STUDIES

General Certificate of Education

January 2011

Advanced Subsidiary/Advanced

Principal Examiner: Mr Karl Lawson B.A., Head of RS Ysgol John Bright. Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 CS 383 90 47.5 Grade Ranges A 66 B 56 C 46 D 36 E 26 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 CS

INTRODUCTION TO RELIGION IN CONTEMPORARY SOCIETY General comments There were some excellent answers, mainly from well-prepared candidates attempting questions 3 and 4. Candidates that attempted the first two questions were often content to produce generalised answers that only superficially dealt with the subject matter. It is also important that candidates (and centres?) interpret the demands of the specification correctly – this was particularly an issue with question 2 where much material was supplied by candidates that did not fall under the, well-defined, umbrella of religion specific broadcasting. Centres are reminded that if they cannot access the clear instructions in the specification and teacher’s guide then they should confirm with the examination board whether there intended subject material for study is suitable and satisfactorily meets the demand of the specification (and subsequent examination paper). Centres are also encouraged to ask their candidates to follow the instruction on the examination paper with regards to completing the relevant rubric of indicating questions that have been attempted on the front of their answer booklets. Q.1 (a) The best candidates were able to offer an range of useful principles, including

stewardship, specism and religious concepts such as the sanctity of life and ahimsa. Scholars such as Aquinas and Dawkins were mentioned in support. Mid-range candidates tended to offer more generalised answers, including a range of fairly superficial arguments which often lacked detailed support from scriptures, scholars or religious traditions. Candidates at the lower end wrote GCSE-style descriptions and vague tracts on ‘being kind to animals’. Religious principles were largely ignored in favour of the ‘We love animals’ based arguments. There was a very worrying tendency of many candidates to interpret the 6th Commandment from the Decalogue as referring specifically to animals – clearly wrong on at least two counts (i.e. the Hebrew word used here is ‘murder’ not ‘kill’ – and it also relates to human/human conduct not human/animal. To suggest otherwise is to misread a fundamental of early Jewish Law.

(b) There were very few properly argued cases – most candidates wrote

impassioned speeches about hunting with generalised religious principles about caring for animals. Better candidates were able to offer arguments about hunting ethics and the moral standing of animals, but most failed to follow-up the principles outlined in (a). There were a few interesting Islamic observations about humane killing and a couple of students offered some insight into Jainism.

Q.2 (a) Answers were generally satisfactory but lacked depth. Most could identify the

main purpose of religion specific broadcasting. A surprising amount of the answers lost context of the question and did go into storylines within soap operas and the Simpsons. Candidates had obviously been taught the specification on media, but did tend to write everything about media within the course i.e. wrote everything they knew about religion and media instead of answering specifically the criteria of the question. Neither The Simpsons, Soap Operas or the Vicar of Dibley qualify as ‘region-specific’ broadcasting. Candidates are reminded to check definitions in the support material provided by the board.

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Q.2 (b) This question was generally answered well by the majority of candidates and proved to be very accessible. Examples were mostly outlined with clarity and depth of explanation of how television can be useful to teach religion to society. There was also good explanation of why religious institutions should be the ones to teach society about religion. Answers included references to God’s presence, community, ability to question a spiritual leader, receiving correct teaching etc.

Q.3 (a) Fundamentalism: The best candidates were able to effectively examine the

causes and main characteristics and offered a range of examples, from Roman Catholicism to Darwinism. Answers were wide-ranging and scholarly. At the mid-range, candidates tended to write lists of causes and characteristics, mostly correct, but lacking detailed discussion or analysis. There were very few really poor answers.

NRM: better candidates offered a range of causes and characteristics,

backed up with interesting examples from Jehovah’s Witnesses to the People’s Temple. Most candidates offered something on disillusionment with the Church and coupled this to poverty and lack of moral guidance. Mid-range candidates offered more generalised, though still relevant examples, but a number spent too long describing one cult or another.

(b) Fundamentalism: Candidates offered a range of possibilities. Some of the

better candidates offered informed argument on intolerance, traditional values and moral absolutes whilst the mid-range contended themselves with more general references, mainly to Islamic fundamentalism, 9/11 and terrorism.

NRM: this offered a range of speculative answers – the difference between

the top and mid-range being largely the details and scholarly back-up to the arguments. Most agreed with the proposition, but few were able to offer any religious/ theological depth. Jedi knights made frequent appearances.

Q.4 (a) Better candidates were able to write convincingly on issues such as illusion

and wish-fulfilment and all seemed to know and understand the Oedipus complex. There were some useful, though mainly unconvincing references to neurosis and feelings of fear and guilt. Few candidates could go as far as referring to negation or sublimation. Less able candidates simply wrote all they knew about Freud including, inevitably, his life story.

(b) Candidates seemed to find it difficult to use the skill of evaluation in this

question. Many listed Freud’s view of religion as in question (a) and loosely related this to the question posed in (b). Few candidates could discuss Jung’s view in-depth. Knowledge on Jung was generally weaker than that of Freud. Most attempted both views but not many gained the top level due to a lack of specific/ depth of knowledge on Jung.

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RELIGIOUS STUDIES

General Certificate of Education

January 2011

Advanced Subsidiary/Advanced

Principal Examiner: Andrew Pearce B.D. Assistant Headteacher, Pencoed Comprehensive School Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 ETH 986 90 50.0 Grade Ranges A 66 B 55 C 44 D 34 E 24 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 ETH

INTRODUCTION TO RELIGION AND ETHICS General Comments The paper appeared to be accessible to candidates. The correct use of Welsh terminology was particularly noted. Questions 1 & 2 were the most popular choice. Better candidates in both parts (a) and (b) of each question were able to make a point (P), explain (E) what they meant by this and give evidence (E) to support their claim. I would therefore encourage candidates to P. E .E. in the exam! Centres are encouraged to ask their candidates to follow the instructions on the examination paper with regards to completing the relevant rubric of indicating questions that have been attempted on the front of their answer booklets. Some candidates also failed to identify the questions they were answering inside their answer booklet or to leave any gap between their answers for part (a) and (b). Q.1 (a) Good candidates were able to link all of three concepts referred to in the

question together. For example they made explicit the fact that ‘real’ goods and good interior/exterior acts upheld the primary precepts whereas ‘apparent’ goods and bad interior/exterior acts did not. They were able to explain how the secondary precepts were developed from the primary precepts. They also demonstrated their understanding through the use of well chosen evidence and/or examples.

Weaker candidates often included irrelevant material on the Aristotelian

background or other aspects of the theory whilst not addressing the question set. The secondary precepts were often not linked to their primary precepts, exemplified or understood by some candidates. ‘Real’ and ‘apparent’ goods were also often confused with ‘interior’ and 'exterior' acts. Some candidates were keen to stress (albeit erroneously) that Aquinas said that the interior act (motive) was more important than the exterior act (the act itself). Both should be ‘good’ for an act to be considered ‘good’ overall and to glorify God.

(b) Good candidates were able to recognise the subtlety of the question and

were able to give valid reasons why some religious believers (e.g. some Christian denominations, Muslims, etc.) may follow this approach. For example they recognised that Natural Law and some religions adopt an absolutist/deontological approach to ethics or that the primary precepts follow very closely the guidance given in Genesis about the purpose of humankind’s existence. Some candidates referred to the emphasis by Protestant churches to reject Natural Law due to the superiority of revelation over reason and mankind’s inability to ‘reason well’ since ‘The Fall’ had corrupted mankind’s ability to do so. They also recognised why some believers such as Buddhists (who don’t believe in a supreme being) or those who took a more relativistic approach would reject the use of the theory. They gave evidence or reasoning to support their ideas and could draw an appropriate conclusion.

A number of weaker candidates resorted to listing strengths and weaknesses

of the theory rather than addressing the question set in depth. Some candidates made the mistake of proclaiming that Jesus rejected the Law completely. They also often failed to explain how the points they made addressed the question or did not use evidence or reason to support the superficial points they had made.

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Q.2 (a) Good candidates were able to link the general and working/fundamental principles of Situation Ethics directly to religious views. For example ‘agape’ love shown in the True Vine – John 15v12-13, love wills thy neighbours' good – the parable of the Good Samaritan (Luke 10 25-37), personalism – Jesus healing the paralysed man (John Chapter 5v1-9) and the ruling norm of Christian decision-making is love – St Paul stating that love fulfils the law (Romans 13v11), the work of Paul Tillich, etc. They were also able to explain why some religious believers may reject this theory due to its relativistic approach clashing with the absolutist principles of several world religions such as Islam and Christianity. A small number also referred to its rejection by religious leaders such as Pope Benedict XVI.

Weaker candidates often attempted this question without any mention or

reference to the question, they simply wrote all they knew about Situation Ethics. Some only gave a one sided answer which limited the level they were awarded. They also often failed to explain how the points they made were addressing the question or did not use evidence or reason to support the superficial points they had made.

(b) Good candidates focussed on the question and were able to explain how one of

main strengths of Situation Ethics is its relativistic approach. They were however able to give examples of others aspects of the theory which may be regarded as its main strength e.g. it asks people to act altruistically towards others. Others gave good accounts of the inherent dangers of a relativistic approach such as its subjectivity and its idealistic approach (not everyone can love their neighbour for example). A number of candidates also stated that just because the theory is easy to apply does it does not necessarily mean that it helps people to make the right decision. Good candidates were able to reach an appropriate conclusion.

Weaker candidates failed to apply knowledge and understanding to the question set. They simply resorted to listing the strengths and weaknesses of Situation Ethics rather than applying one or two carefully chosen examples to the question set.

Q.3 (a) Good candidates were able to explain how Mill identified a number of

weaknesses within Bentham’s Act Utilitarianism. For example they were able to explain why Mill preferred a qualitative approach to measuring pleasure rather than Bentham’s quantitative one and why he believed that rules based on the principle of utility were the best way to promote happiness. Some were able to distinguish between ‘strong’ and ‘weak’ rule utilitarianism.

Weaker candidates tended to simply write all they knew about Utilitarianism without any reference to the question or confused Utilitarianism with Situation Ethics. Some erroneously attributed the hedonic calculus to Mill or failed to demonstrate any understanding of the basis for ‘Rule’ Utilitarianism. Several referred to Mill’s famous quote of “it is better to be a human being dissatisfied than a pig satisfied” but then failed to give any explanation of what he actually meant by this.

(b) Good candidates were able to recognise why some would claim the Utilitarianism

provides an adequate basis for moral decision making as it considers the happiness of the majority – which is the basis of democracy and that people are inclined towards happiness or inadequate because happiness is subjective, you cannot predict that the consequences will bring about happiness, etc. Good candidates were able to reach an appropriate conclusion.

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Weaker candidates failed to apply knowledge and understanding to the question set. They simply resorted to listing the strengths and weaknesses of Utilitarianism in general rather than selecting the best information to answer the question and failed to provide evidential material to support the question set.

Q.4 (a) This was the least popular question. Most candidates who answered this question did so from a Christian or Muslim perspective. Good candidates referred to the diversity which exists within some world religions and even within some denominations on these issues. They supported the points they made with references to religious leaders, sacred texts, religious tradition, religious concepts and general principles. For example referring to Genesis 2v24 which states that heterosexual marriage is God's intended purpose for humankind or referring to Natural Law’s primary precepts of procreation or an ordered society (a traditional family unit) which be under threat if more and more people choose same-sex relationships. Better candidates recognised the difference between sexual orientation and sexual expression and referred to teachings such as “hate the sin, love the sinner.”

Weaker candidates often failed to link information to the question or made erroneous statements such as “the Catholic religion says...” They also often showed no awareness of any diversity within a religion or made stereo-typical or inaccurate statements such as 'all Protestants are liberal' and approve of same-sex relationships or that all Catholics hate gays or lesbians.

(b) Good candidates gave strong arguments why some religions believe that

religious attitudes towards gays and lesbians are fair such as the fact that these views are based on holy scripture which carry divine authority or they are unfair because modern genetics suggests that sexual orientation may not be down to personal choice / that everyone is made in God’s image (Genesis 1v27). Good candidates were able to reach an appropriate conclusion.

Weaker candidates sometimes concentrated solely on why such views are unfair with little or no reference to religious attitudes. They also often failed to explain how the points they made addressed the question or did not use evidence or reason to support the superficial points they had made.

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RELIGIOUS STUDIES

General Certificate of Education

January 2011

Advanced Subsidiary/Advanced

Principal Examiner: Mr Karl Lawson B.A., Head of RS Denbigh High School. Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 PHIL 694 90 52.9 Grade Ranges A 68 B 57 C 47 D 37 E 27 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 PHIL

INTRODUCTION TO PHILOSOPHY OF RELIGION General Comments The paper attracted a full range of responses, in terms of quality, from the candidature and there were several outstanding scripts produced. There were no significant issues in terms of the content if the paper but candidates are advised that the common errors noted in the detailed comments that follow, mostly arise from an incorrect reading of the question set. The trigger word ‘Explain’ is also a large clue to candidates that merely stating a point of view about the a particular argument is unlikely to gain them much in the way of merit – actually explaining these views is not an optional extra but an essential demand of the question. Neither candidates nor their centres should be surprised when they do not do as well as they had hoped if they cannot meet this basic expectation of the question demand. Trigger words are clearly explained in the teacher’s guide and a considerable amount of time has been spent on this part of the specification in the last few years national CPDs. Centres are also encouraged to ask their candidates to follow the instruction on the examination paper with regards to completing the relevant rubric of indicating questions that have been attempted on the front of their answer booklets. Q.1 (a) Issues relating to this question remain constant with previous papers. Candidates

often fail to relate Aquinas accurately, inasmuch that they find the relating of the first three of Aquinas’ Five Ways difficult to accurately sequence. This is a basic error and one that should be reinforced by all centres of good practice. When mentioned, Aristotle was generally well understood and accurate with regard to efficient causes leading into Aquinas. Aquinas’s ‘3Cs’ and their examples brought greater confusion especially between Change/Movement and Cause in terms of explanation and accurate examples. References to Kalam and Leibniz remain largely variable in terms of their quality. Some candidates are very good at one or either, rarely both.

(b) Failure to analyse the question was the main weakness. A lot of candidates just

listed the strengths and weaknesses, with no conclusion of any kind. Many candidates also got mixed up with the big bang and its relevance to the Cosmological argument.

Q.2 (a) As ever most students are happy explaining Paley; especially the ‘watch analogy’

– though some indecision about where the watch was found – a beach, a road and a football pitch were some of the more interesting ones. With some candidates though, Paley has become so condensed that crucial aspects of his analogy are consistently being missed out - intricacy, order, purpose, intelligent design simply become ‘it is obvious it was designed’. Mostly good use of the two terms ‘design qua ……’ Aquinas was mostly well answered as well – sometimes a little confusion with examples though.

(b) The majority referred to all quoted contributors; answers that were good were

very good; archer/arrow reference to the difference between the stone and the watch were welcome as was the use of the analogy to refer to the designed nature of the world. The anthropic principle was often brief, showing a lack of real understanding – little reference to evolution; aesthetic – often misunderstood –lacked the “not necessary for survival” bit. The best answers were simply those that read, considered and answered the question as it related to the existence of God.

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Q.3 (a) Most students had a good grasp of Augustine’s and Irenaeus theodicies, which they were able to explain clearly. Some students are still confused with the role of free will in Augustine’s Theodicy. They know Adam and Eve had freewill to commit the ‘original sin’. However, they then massively overplay the role of free will in the remainder of his theodicy e.g. all moral evil is the result of our own free will here and now rather than we are filled with sin from the ‘original sin’. Weaker candidates are still confusing elements between the two theodicies.

(b) Because the question did not mention Augustine and Irenaeus many a

candidate decided to write all they knew about the problem of evil and the inconsistent triad in this answer here but (inevitably) in a part ‘a’ fashion – little assessment. Polarised answers for this – either really good with some excellent limitations of the theodicies or really bad with just a rant about God been really cruel for allowing evil.

Q.4 (a) The candidates that answered this question generally knew the work of

William James and his four ‘types’ of mysticism. This work appeared largely to be a repeat of the information found in one of the more popular A level texts. Centres may find it useful to use James original source material for this in order to support candidates writing in more depth on future occasions.

(b) Many candidates appeared to ‘miss’ the point of the question and instead give

a response that was a general overview of why mystical experiences are wrong (drugs etc) rather than concentrating on term ‘empirical world’.

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RELIGIOUS STUDIES

General Certificate of Education

January 2010

Advanced Subsidiary/Advanced

Principal Examiner: Rev. Gwynn ap Gwilym, M.A. (Wales), M.A. (Oxon), M. Phil (Wales) Language Officer for the Church in Wales Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 BS 44 90 34.3 Grade Ranges A 66 B 55 C 45 D 35 E 25 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 BS

INTRODUCTION TO BIBLICAL STUDIES There were a few excellent scripts that scored more than 70 out of a potential mark of 90 but, alas, not as many as the thirteen that scored less than 20 – nine of them from the same two centres. Most scripts were in the 24-44 range. Overall, there was a general tendency for AO2 responses to be one-sided, with some very good arguments on one side of the contention, but little or nothing on the other. Q.1 (a) Matthew’s Birth Narrative was well known. Weaker candidates tended to recount

the story without indicating any key features – e.g. references to Old Testament passages, supernatural elements and the conviction that Jesus is the Son of God. There was still a widespread misapprehension that, to quote one script, ‘Jesus was born by immaculate conception’. The doctrine of the Immaculate Conception refers not to Jesus but to Mary. It asserts that from the moment of her conception Mary was free from any personal or hereditary sin. Another common misapprehension was that the angel Gabriel (or, more commonly the feminine, and inaccurate, version ‘Gabrielle’) appeared to Joseph. Gabriel is the name of the angel who appeared to Mary in Luke. In Matthew, the angel who appears to Joseph is un-named.

(b) Most candidates saw the point of the question and were able to give some good

arguments in favour of the contention. There were fewer arguments against. Some candidates realised the significance of the Magi, but there was no one who saw the implication of the flight to Egypt. Because the question was specifically on Matthew, the examiner was spared the usual imaginative spellings of the word ‘shepherds’ (apart from in a few scripts which wrongly attributed them to Matthew), but was treated instead to a myriad inaccurate spellings of the word ‘frankincense’.

Q.2 (a) The gist of the parable was well understood, but the correct sequence of the

different terrains (path, rocky ground, thorns, good soil) was often confused and there were many inaccurate and/or incomplete explanations. Quite a few candidates spent too much time discussing the themes of the parables in general, or their types or purposes, instead of focusing on the question. It was gratifying that only a handful offered an outline with no explanation at all.

(b) Again, many scripts gave several good arguments in favour of the contention, but

the argument against often started with the assertion that miracles are better proof of Jesus’ divinity and then went on to explain why. This meant that the focus on parables was lost. What was expected here was that the parables (i) can be appreciated simply as ethical teaching and (ii) may have been the work of the early Church.

Q.3 (a) Almost all those who responded were able to summarise the miracle, but the

number of loaves and fish varied widely (actually, there were five loaves and two fish). Weaker candidates tended to be content with recounting the narrative without examining any common features – e.g. the hopelessness of the situation, Jesus’ pity for suffering humanity, the miracle is designed to bring glory to God etc.

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(b) Here again, the argument in favour was well-rehearsed – only God can over-rule nature. However, candidates found it difficult to muster an argument against. There was a tendency either to wander away from nature miracles to healing or resuscitation miracles to argue that there must have been a natural explanation for these events, or to list the philosophical objections to miracles in general made by Kant or Flew, or the scientific objections of Spinoza, Newton or Kepler, when reference to Bultmann’s quest for demythologisation would have been more relevant.

Q.4 (a) The couple of candidates who attempted this answered it very well, giving an

adequate summary of Paul’s argument in 1 Corinthians 15 with a mature commentary.

(b) There were good arguments both for the contention (Paul gives no indication

of how or when the change will be brought about or whether it will happen to all or only to Christian believers) and against (he is clear that the resurrection body will be different to the earthly body).

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RELIGIOUS STUDIES

General Certificate of Education

January 2010

Advanced Subsidiary/Advanced

Principal Examiner: Rev. Gwynn ap Gwilym, M.A. (Wales), M.A. (Oxon), M. Phil (Wales) Language Officer for the Church in Wales Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 CHR 57 90 38.6 Grade Ranges A 66 B 56 C 46 D 36 E 26 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 CHR

INTRODUCTION TO CHRISTIANITY There were a couple of excellent scripts that scored over 70 out of a potential 90 marks. Many more scored less than 20. The majority were in the 40-60 range. Q.1 (a) There were some impressive responses. Almost everyone knew what was

meant by the Incarnation and why it was necessary, and many were able to trace the roots of the doctrine back to the biblical Birth Narratives and John’s Prologue. The stronger candidates were aware also of the arguments that led to the formulation of the Nicene Creed.

(b) This was not as well answered as part (a). There was a general tendency to

wander into the secularisation of Christmas to argue that consumerism has clouded over the idea of God incarnate for all but committed Christians. Only a handful argued for the contention on the basis that it defies logic, and no one argued against it on the basis that the Incarnation is symbolically, not literally, true.

Q.2 (a) The all-pervading authority of the Pope in the Middle Ages was well

understood (incidentally, while it is true that the Roman Catholic Church at the time of the Reformation believed in Papal Infallibility, the dogma was not defined until the First Vatican Council of 1870). So also were Luther’s proclamations that religious authority should be based on scripture alone and that salvation is solely through faith. Only a few candidates, however, ventured further to examine Calvin’s theocracy in Geneva, and fewer still mentioned the Anabaptist attempt to dispense with clerical hierarchy.

(b) In favour of the contention, everyone who responded knew that the

Reformation put a stop to some Catholic malpractices; only a few were aware of the Council of Trent (1545-63). Against the contention, everyone knew that the Protestant movement had little effect on Catholicism in general; only a few were aware of some spectacular Protestant failures, e.g. Calvin’s theocracy.

Q.3 (a) The general weakness here was that candidates tended to describe the

different theological understandings of the eucharist (transubstantiation, consubstantiation and, in the case of the stronger scripts, virtualism and memorialism as well), without giving any indication of how communion is celebrated within Protestantism today – liturgically in Lutheranism and Anglicanism, simply and reverently in churches belonging to the Nonconformist tradition (where the pulpit, not the altar, is the centrepiece), not at all in Quakerism. Candidates from confessional centres should be warned against unacceptable statements such as ‘The Protestant view of the eucharist is nowhere as near as celebrated as the Christian view’ and ‘Protestants shape the bread to look like a body’.

(b) There was a tendency to focus entirely on historical debates. What was

needed was some discussion of whether the Catholic use of liturgy, ornate vessels, vestments, incense and music is preferable to the simplicity of Reformed practice.

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Q.4 (a) This was by far the most popular question. It was also the worst answered. Candidates still labour under the misapprehension that ‘Christmas is split into three –Advent, Christmas and Epiphany’. It is not. Christmas is a season in itself. It lasts twelve days (the ‘Twelve Days of Christmas’) from 25 December to 5 January. The last day of Advent is 24 December and the Epiphany is on 6 January. It was therefore irrelevant to write copiously about Advent and Epiphany, as so many candidates did. Most, however, were familiar with Christmas customs and it was pleasing that many could adequately relate them to the biblical Birth Narratives.

(b) While the modern taste for consumerism was indignantly (and probably

hypocritically!) reviled by most, no one mentioned that Christmas can be a celebration of other things as well, e.g. childhood, generosity, peace. Almost everyone knew that the most important festival for Christians is Easter, but there are still those who mistakenly believe that Easter celebrates Jesus’ ‘reincarnation’. There were also some fearfully inaccurate statements reflecting, it seems, inaccurate or careless teaching. A candidate from one centre wrote that ‘Mary gave birth to Jesus on March 25th’ and another, from the same centre, that ‘Most religions celebrate his birth on March 25th’. There can be no excuse for a glaring error of this kind.

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RELIGIOUS STUDIES

General Certificate of Education

January 2010

Advanced Subsidiary/Advanced

Principal Examiner: Rev Huw Dylan Jones B.D. Head of Sixth Form, Ysgol Berwyn y Bala Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 ER 520 90 56.8 Grade Ranges A 70 B 59 C 48 D 37 E 27 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 ER

INTRODUCTION TO EASTERN RELIGIONS Generally the overall standard was good which demonstrates clearly the high standard of teaching of this module in most centres. The paper was accessible to candidates of a wide range of ability and was a fair test of their knowledge and understanding of the subject. There was a reduction in the number of very poor papers and there were many excellent papers at the top end of the scale which showed great depth of knowledge and understanding. Most candidates had good knowledge of their chosen religion but varied in their understanding of that knowledge and their ability to select relevant material. Although this has been noted many times in examiner reports over the years some candidates are still adopting the ‘write all you know about’ approach to answering questions, completely ignoring the ‘trigger words’, especially ‘examine and explain’. Centres need to look in particular at the meaning of the trigger word ‘examine’ which means more than to simply describe. It was pleasing to see more candidates making good use of relevant quotations in their answers and using terminology with more confidence. It is a matter of concern however that there was an increase in the number of candidates who took too long or wrote at too great a length over one question which resulted in them not having enough time to complete the paper. BUDDHISM Q.1 (a) This was a very popular question which the majority of candidates chose to

answer. Generally, it was well answered, although many candidates failed to clearly identify the 3 events in the life of the Buddha that were asked for, and tended to drift through a general account of his life story. Others chose to ignore the trigger word ‘examine’ and tended to list and describe the events without any reference to their significance eg many described the feature of the elephant in the dreams of the Buddha’s mother but did not explain why this was significant. There was also a lack of specialist vocabulary in many answers eg when examining to the Four Sights few candidates referred to what Gautama learnt about anicca, dukha and anatta from them. Better candidates explained the significance of each stage and their importance in the life of the Buddha and to his teaching.

One problem that arose from this question was that because some candidates tried to discuss all the events in the Buddha’s life rather than the three asked for, they spent too much time on this question and therefore disadvantaged themselves with the rest of the paper.

(b) A number of candidates had some problems in identifying what was meant by his “background” and took it to mean his life in his father’s palace. The more able candidates referred to the social and religious background he was brought up in and how it influenced him in terms of belief and practice.

Q.2 (a) It was clear that some centres had prepared well for this question, as the

answers were full and detailed and showed very good understanding. Many followed a four paragraph structure – one for each part of the wheel of life. Candidates were most successful when explaining the three poisons and the karmic circles. The main weakness was that many candidates described the wheel rather than explaining its symbolism. I would also have expected to see a higher level of specialist vocabulary e.g. Bhavacakra, Pratitya Samutpada, samsara etc. It was also worrying that candidates from a number of centres talked about the survival of the soul and our bodies as shells for the soul. This is not correct in Buddhism and reflects Hindu belief.

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(b) The answers to this question were rather confused. Many did not realise that Buddhists do not believe in a soul. There was huge misunderstanding about reincarnation and rebirth and the distinctions of Buddhist belief were not clear. Many were confused because they associated life after death with the Christian idea of heaven and therefore maintained that since Buddhists do not believe in such a place, they do not believe in life after death. Better candidates were able to discuss such ideas as the Buddha’s rejection of nihilism, paranirvana, the six realms and Pure Land Buddhism.

Q.3 (a) There were some excellent responses to this question with better candidates

referring to the path as the Fourth Noble Truth and that all steps needed to be taken together. Weaker candidates tended to give very brief and simplistic details of what each step represented or confused the titles of each step.Unfortunately in many answers examples were lacking and since the question asked how a Buddhist could follow the Path those answers could not attain the higher levels.

(b) Although candidates were not penalised for interpreting the Sangha as the

whole Buddhist community the focus of the question and this part of the specification is the monastic Sangha. There were some excellent evaluative answers which gave balanced viewpoints contrasting the advantages of being a member of the Sangha with the challenge of the Buddha to be a ‘lamp unto yourselves’.

Q.4 (a) Generally candidates who answered this question had been well prepared

and had a very good knowledge base. They were aware of the three types of meditation and how they are performed and that through meditation true reality can be seen. However some of the less able candidates found vipassana meditation difficult to explain.

(b) The evaluation responses were generally of a good standard. There were

some well-balanced, highly detailed answers to this question. Many candidates referred on one hand to meditation as being a third of the Noble Eightfold Path and the Buddha gaining enlightenment through meditation and on the other some Buddhist groups rejecting meditation as it focuses too much on ‘self’.

HINDUISM Q.1 (a) Most candidates had a very good grasp of the subject and showed good

knowledge and understanding. Many had obviously been on visits to Hindu centres and drew on these experiences to good effect in their answers. However some candidates discussed the main features of Shiva rather than Shaivism.

(b) Most of the candidates who attempted this question were able to do so in a balanced way referring on the one hand to the distinctive features of Vaishnavism and Shaivism and on the other to their integral role as a part of Hinduism as a whole religion.

Q.2 (a) Generally, this question was well answered by the majority of candidates.

Most showed good knowledge and understanding of the concept of reincarnation. Some less able candidates had only a vague idea of “karma” and it effects on the transmigration of the soul.

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(b) There were some very good balanced responses to this question. Candidates

were able to show the importance of the belief in reincarnation in a Hindu’s life and its influence on lifestyle. They were also able to argue effectively that dharma and puja could also be the main focus of a Hindu’s life.

Q.3 (a) Generally candidates had good knowledge and understanding of Durga and

Kali, Kali being the better answered of the two. The main weakness was that the answers tended to be too descriptive, focusing too much on the stories associated with the two rather than explaining their features. Some candidates confused Kali with Durga. Less able candidates tended to stick to the more general and well known areas without going into any depth of detail.

(b) Generally the standard of responses was very good and it was clear from the

answers given that this is an issue which is discussed in centres. Candidates referred to the role of goddesses in giving guidance and motivation and being positive role models for Hind women as well as giving opposing viewpoints that some of the stories show goddesses as being subservient to their male counterparts.

Q.4 (a) There were some very thorough explanations of the purpose of puja.

Candidates related puja well to the deity/avatar. There were good references to the features of puja in the temple and home – waking and preparing the murti, offerings, lamps, music and explaining the significance – giving things back to the deity, the bell to begin puja and sole concentration. However there was an absence of explanation of the purpose of these practices in many answers.

(b) Although some candidates argued about love and commitment being part of

puja they failed to relate this to religious experience. Others referred to it as being part of dharma. Some confused comparing puja as a religious experience in Hinduism with other religions. However better candidates argued that it was a religious experience and concentrated upon that.

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RELIGIOUS STUDIES

General Certificate of Education

January 2010

Advanced Subsidiary/Advanced

Principal Examiner: Peter Jacques, B.A. Dip. R.S. Visiting Lecturer, University of Sunderland and University of Durham Unit Statistics The following statistics include all candidates entered for the unit, whether or not they 'cashed in' for an award. The attention of centres is drawn to the fact that the statistics listed should be viewed strictly within the context of this unit and that differences will undoubtedly occur between one year and the next and also between subjects in the same year. Unit Entry Max Mark Mean Mark RS1/2 WR 184 90 51.0 Grade Ranges A 66 B 56 C 46 D 36 E 26 N.B. The marks given above are raw marks and not uniform marks.

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RS1/2 WR

INTRODUCTION TO WESTERN RELIGIONS General comments The overall response to these papers was very pleasing and in keeping with the positive trend set in previous series. There were more scripts where the standard of work was uniformly good and fewer that indicated candidates had gained little from following the course. The quality and depth of perception evident in some scripts was most impressive. It was pleasing to see more answers reflecting good use of relevant quotations and accurate use of terminology. One area of concern is the reluctance of candidates to balance the use of time when answering questions. Section A: Introduction to Islam Question 1 (a) Most answers showed good knowledge of the ‘nature’ of the Qur’an but little idea of

its ‘origins’. Too many candidates focussed their response on the importance and respect showed to the holy book.

(b) Some very good answers to this question demonstrating a sound awareness of the

importance of the Qur’an to Muslims but also emphasising the role of Muhammad and the teaching given in the mosque.

Question 2 (a) Although some responses gave an overall account of the life of Muhammad, the

better candidates were selective and thorough in their detailed explanation of ‘key events’.

(b) Even allowing for some confusion between the hijrah and the Night Journey there

was evidence of good understanding of the importance of the hijrah and the role of Madinah as a base in the establishment of the new religion.

Question 3 (a) There was a disappointing response to what appeared to be a straightforward

question. Too many answers did not reflect sufficient detail associated with hajj. Knowledge of the route and practices was generally vague and examination of religious beliefs was almost non-existent. There was a surplus of irrelevant information about problems associated with hajj – crushing, accidents etc.

(b) Candidates generally responded well to this question. The hajj is not a compulsory

pillar and therefore can be seen in a different light to shahadah, zakah,sawm and salah. A few candidates did not read the question accurately – ignoring the word ‘pillar’ and arguing for the importance of the Qur’an, mosque etc.

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Question 4 (a) Too many responses were based solely on the idea that man was the worker and

woman took care of the family.

Examiners were advised to credit the following key roles: Man Head of household – father. Support and protector of family – provider – financial support. More experience in public life – business affairs. Example to family – extravagance to be avoided. Attendance at mosque. Introducing children to Islam (at birth).

Woman Wife and mother. Managing the household. Raising children – religious and moral training. Right to protected status. Expectation to be treated with respect. Modesty. Right to own property. Equality in religion and education.

The better answers referred to Qur’anic teaching, cultural practices and western

views illustrating the different, yet equally important, roles of men and women in Islam.

(b) The majority of candidates took it for granted that the question referred to Britain

today. The better responses commented that the influence of culture and tradition on family life was dependent upon where people lived. There was good debate as to why there was pressure on Muslim family life; relevant examples given included impact of media, teenage life, sex before marriage, western clothing etc.

Alternative views were generally weak – candidates could have argued for the

strength of the Muslim family, the importance of the mosque, importance of the ummah, strong bonds through beliefs and practices.

Section B: An Introduction to Judaism Q.1 (a) The majority of answers were rather brief – some basic errors i.e. Abraham

confused with Moses (reference to Abraham being given the Ten Commandments!!) Many candidates failed to explain the significance of Abraham as a role model and his obedience to God. The better answers emphasised the importance of moving from polytheism to monotheism and the significance of circumcision.

(b) There was an excellent response to this question. The difficulties of keeping

the covenant were outlined – Shabbat, festivals, mitzvot (especially regarding food laws) equality of women in society today etc. Although the alternative view was not argued so well, some candidates were able to emphasise areas such as the use of technology, the covenant as a basis for Jewish life today, the ideas of privilege and responsibility etc.

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Q.2 (a) This question was specifically to do with ‘worship in the synagogue’. However, many candidates saw it as a general question about synagogues! As a result, very few answers were actually focussed on the question. There were too many descriptions of interiors, role in the community, furnishings etc. Examiners were advised to credit the following key areas:-

Synagogue replaced temple as place of worship. Meeting place. Worship in synagogue to get nearer to God. Thanking, praising, acknowledging God’s power. Communicating with God – daven. Three synagogue services each day. Minyan (quorem of ten males). Torah reading. Role of rabbi, chazzan etc. ‘Uniform’ of worship – yarmeke, tallit etc. ‘Furniture’ of worship – ark, bimah etc. Festival worship. Synagogue language/terminology.

(b) Most candidates produced evaluative comment of a high standard, especially

when writing about the importance of the home in Judaism. Responses achieving the higher levels were also able to assess the relative importance of festivals, the Torah, Shabbat, observance of mitzvot etc.

Q.3 (a) Although some candidates confused the practices of Yom Kippur with those of

Rosh Hashanah (length of festival, custom of tashlich) there were many who wrote confidently about Yom Kippur as a sombre day, God making his final judgement, the closing of the ark, man seeking forgiveness etc.

(b) There were impressive answers by most candidates covering such important

areas as:- Yom Kippur has five services, men must kneel to pray, called ‘The Day’ in the Talmud, at-one-ment etc. Evaluation of the importance of other festivals was also of a high standard.

Q.4 (a) The general standard of response to this question was disappointing. Many

candidates confused Jewish divorce with Christian divorce – referring to vows at marriage, ‘till death us do part’, marriage as a sacrament etc. A few good answers emphasised that in Judaism marriage is a contract, possibility of divorce is catered for in the ketubah – no grounds needed. Candidates were expected to refer to the role of the sofer, the importance of the ‘get’, the role of the Rabbi and witnesses. Answers credited at the higher levels were able to develop their answer by mentioning the place in society of agunah and mamzerim.

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(b) Most answers showed excellent evaluation of the roles of man and woman in

Judaism particularly regarding the superior role of men in the synagogue, festivals, education and in rites of passage ceremonies. Although arguments for the importance of women were not so clearly defined, it was evident that candidates understood the importance of being born of a Jewish mother and the mother’s role in a Jewish home. The role of women in Reform Judaism was also highlighted as an area where women are to be seen as having equality with men.

GCE Religious Studies Examiners Report – January 2011/MLJ

WJEC 245 Western Avenue Cardiff CF5 2YX Tel No 029 2026 5000 Fax 029 2057 5994 E-mail: exams@wjec.co.uk website: www.wjec.co.uk