GCE EXAMINERS' REPORTS
RELIGIOUS STUDIES
AS/Advanced
SUMMER 2014
© WJEC CBAC Ltd.
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Unit
Page
RS1/2 CS
1
RS1/2 ETH
4
RS1/2 PHIL
9
RS1/2 BS
13
RS1/2 CHR
15
RS1/2 ER
17
RS1/2 WR
20
RS3 CS
24
RS3 ETH
27
RS3 PHIL
31
RS3 BS
33
RS3 CHR
35
RS3 ER
38
RS3 WR
43
RS4 HE
46
© WJEC CBAC Ltd.
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 CS AN INTRODUCTION TO CONTEMPORARY SOCIETY
Principal Examiner:
Gordon Reid
The standard of answers was in line with previous years. The majority of candidates
answered question 1, followed fairly equally by questions 3 and 4. Very few candidates
answered question 2. There were some excellent answers at the top end and an
improvement in exam technique this year, particularly within (b) questions, though it is still
true that too many candidates treat them as GCSE style evaluations.
Q.1
Q.2
(a)
This was by far the most popular question. Higher level answers included a
range of moral and religious arguments in favour of euthanasia (such as the
doctrine of double effect, or honour your father and mother), and included
useful evidence such as scriptural quotations, case studies and scholarly
thoughts. Mid- level answers tended to state a variety of arguments (such as
personal autonomy or quality of life), but failed to go into much depth or add
relevant evidence. At the lower level, candidates tended to spend too much
time on long introductions defining the types of euthanasia or offering lengthy
recounts of case studies without effectively linking them back to the question.
It would be good to see more scholarly thought included on this topic.
(b)
At the higher level there were some very good answers which covered many
religious and moral arguments and weighed them up against one another,
using analysis to come to well informed conclusions. Mid-level answers
offered well -argued points regarding the sanctity of life, quality of life, ahimsa
and the dichotomy between different believers in the same faith, but often
resorted to generalisations rather than specific evidence. Lower level
answers often appeared in GCSE style, tending to be one-sided and backed
up with very basic reasoning.
(a)
There was a slight rise in the number of candidates who answered this
question, but, as ever, there were few strong answers. At the higher level,
candidates recognised the stereotyping that takes place and used scholars
such as Pinsky to explain the reasons behind this. They also focussed on
how realistic some religious beliefs and practices were within ‘The Simpsons’.
Mid-level candidates focussed on certain episodes, popularly ‘Homer the
Heretic’ and ‘She of little faith’ and linked them to characters such as
Reverend Lovejoy, Ned Flanders and Krusty the Clown. However, more
could have been done to refer these narratives back to the question about
how the beliefs were portrayed. At the lowest level, candidates simply re-told
the episodes offering sporadic and unsubstantiated comment.
(b)
This tended to be well answered at the higher level as candidates drew
distinctions between Religious Specific Broadcasting and other types of
broadcasting which include religion. They compared different styles of
programme and analysed how useful their portrayal of religion was. Middle
and lower level answers tended to focus on one genre of programming, often
soaps, and recount instances of good or bad portrayals of religion and heavy
emphasis on narrative.
© WJEC CBAC Ltd.
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Q.3
Q.3
(i)
(ii)
FUNDAMENTALISM
(a)
Higher level answers focussed on the 9 characteristics of
Fundamentalism and offered examples such as the Westboro Baptist
Church and the Amish community, although very few offered any
concise scholarly opinion. Mid-level answers tended to focus on a few
features, often strict rules and selectivity, but did not provide detailed
enough examples or scholarly support. Lower level answers dealt
generally about fundamentalists and the beliefs of particular groups
without ever really going into depth about the characteristics. There
were a number of rants about terrorism.
(b)
Higher level candidates showed awareness of more than one point of
view and produced an answer based on well-remembered strengths
and weaknesses of fundamentalism, backed up with evidence from
fundamentalist groups, and some scholarly input. Mid-level answers
were rather generalised, lacking good examples and often
concentrating on simplistic views of terrorism and not fitting in with
society. At the lowest level, candidates wrote very generally on issues
such as terrorism, but without supporting examples or evidence.
NEW RELIGIOUS MOVEMENTS
(a)
At the higher level, the 7 characteristics were well recounted and
accompanied by good examples often the Amish community or
Scientology. In mid-level answers, the characteristic was stated, but
with limited depth and few examples or scholarly viewpoints. Lower
level candidates produced answers that were a hybrid of causes and
characteristics and some became confused between the two. A
number wrote brief expositions on the merits or otherwise of joining
cults.
(b)
Higher level answers compared the various causes of NRMs and
analysed how significant a range of causes were, with references to
scholars such as Wilson and Sorokin. Mid-level answers compared
social change to one other cause, often disillusionment, but
sometimes without sufficient scholarly input or examples. At the
lowest level, many repeated information already given and some
wrote on secularisation, which largely missed the point of the
question.
© WJEC CBAC Ltd.
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Q.4
(a)
This was something of a mixed bag with relatively few really good answers.
This was, in part, due to the fact that many candidates did not fully address
the question and instead wrote a version of ‘tell me everything you know
about Freud.’ Only candidates at the highest level were able to adequately
relate their answer to religion as illusion. In the mid-range, candidates
recounted many of Freud’s theories and talked at length about religion as a
neurosis or as wish fulfilment, but barely mentioned their links to illusion. At
the lower level, answers were typified by long story telling sections of the
Primal Horde theory and the myth of Oedipus.
(b)
Most candidates had a better understanding of religion as neurosis compared
to religion as illusion. At the higher level, answers related neurosis and other
views of religion, for example those of Jung. Often reference was made to
Argyle’s research about the neurotic tendencies of religious believers, and
criticisms were backed up with reasoning and evidence. Mid-level answers
often compared the idea of neurosis to the reality of those religious acts, but
lacked depth of detail. At the lower level, answers included some general
criticisms of Freud, alongside weak and very general explanations of his
theories.
© WJEC CBAC Ltd.
3
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 ETH INTRODUCTION TO RELIGION AND ETHICS
Principal Examiner:
Andrew Pearce
The paper appeared to be accessible to the majority of candidates. Good use of terminology
was generally demonstrated by the candidates attempting the paper through the medium of
Welsh. There were a few outstanding scripts from students who demonstrated a thorough
knowledge and understanding of the topics in the specification along with the ability to
maturely analyse and evaluate different issues. These candidates also demonstrated high
levels of ‘SPaG’ and made accurate use of specialist vocabulary.
Weaker candidates however, often failed to address the questions set particularly in part (b)
or they gave a list of relevant but very brief points. In their part (b) questions they would be
better advised to develop, analyse and evaluate their arguments in greater depth. Some
candidates appeared to have rote learnt answers which limited some able candidates who
might have otherwise shown some independence of thought in their responses and should
not be encouraged.
Other inadvisable traits shown by some candidates were the constant use of abbreviations
and poor grammar throughout their responses. Candidates are clearly reminded about the
need for good English and about the quality of their written communication on the front of
each examination paper.
Q.1
(a)
Outline Aquinas’ version of the theory known as ‘Natural Law.’
[A01 30]
Good candidates recognised the ‘outline’ trigger word and were able to give a
coherent summary. They used terminology correctly such as ‘deontological’,
‘absolutist’ and ‘legalistic.’ They demonstrated a holistic view of the theory
e.g. how the types of laws identified by Aquinas linked with the different
precepts or how the virtues linked to the concepts of real and apparent goods.
A pleasing feature was the number of candidates who were able to quote
accurately from Aquinas’ original works and this feature should be
encouraged by centres.
Weaker candidates appeared to have rote learnt ‘Natural Law’ and often
failed to recognise the trigger word ‘outline’ in the question. This also meant
they were often only able to demonstrate a superficial and fragmented
understanding of Natural Law. These candidates often confused real and
apparent goods with interior and exterior acts. Very few understood the
significance of the virtues within the theory itself. Some also provided
irrelevant historical information on the background to Natural Law. Many
candidates also misunderstood the term “deontological.”
© WJEC CBAC Ltd.
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(b)
‘Natural Law’s absolutist approach to ethics promotes justice.’ Assess
this view
[A02 15]
Good candidates focussed on the issue of ‘justice’ and were able to provide
mature responses, some even referred to figures such as Lord Devlin, Gareth
Moore and Harry Harlow. They also provided reasoning and or evidence to
support their arguments. For example, a number of candidates argued
successfully that the U.N. declaration of Human Rights can be traced back to
the idea of Natural Law promoting justice e.g. the right to life, the right to
education, etc. Another popular argument was that the absolutist approach of
the theory provides clear guidelines for humanity which in turn promotes
justice. Counter arguments included the fact that as Natural Law fails to
adopt a relativistic approach to ethics it actually promotes injustice e.g. a man
stealing to provide food for his family is treated the same as a gang who steal
‘high tech’ equipment for profit. Many were also able to provide an
appropriate conclusion.
Weaker candidates often failed to address the question set and attempted to
answer it as if it referred to the strengths and weaknesses of Natural Law.
Subsequently much of their answer was irrelevant. Arguments given were
often too brief and lacked supporting evidence or reasoning. These
candidates often failed to evaluate or analyse the brief points they had given,
e.g. Natural Law promotes injustice. The majority provided no conclusion in
their response.
© WJEC CBAC Ltd.
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Q.2
(a)
Outline Fletcher’s Situation Ethics
[AO1 30]
Good candidates recognised the ‘outline’ trigger word and were able to give a
coherent summary. They used terminology correctly such as ‘teleological’,
‘consequential’ and ‘relativistic.’ Many demonstrated a holistic view of the
theory e.g. a clear definition of ‘agape’, why Situation Ethics is considered to
be the middle way between antinomianism and legalism, how the four
working principles link to the six fundamental principles, the theory’s links to
the teachings of religious leaders, etc. A pleasing feature was the number of
candidates who were able to quote accurately from Fletcher’s original text
and this feature should be encouraged by centres.
Weaker candidates appeared to have rote learnt ‘Situation Ethics’ and often
failed to recognise the trigger word ‘outline’ in the question. This also meant
they were often only able to demonstrate a superficial and fragmented
understanding of Situation Ethics. Weaker candidates often listed some or all
of the ten principles of Situation Ethics. They often misunderstood ‘positivism’
and other key terms such as ‘teleological’ and ‘consequentialist.’ Some even
erroneously referred to the precepts found in Natural Law or the hedonic
calculus from Utilitarianism.
(b)
‘Situation Ethics works.’ Assess this view
[A02 20]
Good candidates focussed on the issue that Situation Ethics ‘works’ and were
able to provide mature responses. They gave reasons and/or evidence to
support their arguments. For example many argued in support of the
statement stating that Situation Ethics works because it forces people to
consider the consequences of their actions. Counter arguments included the
fact that Situation Ethics doesn’t work because you cannot accurately predict
the consequences of any action.
Weaker candidates often failed to address the question set and answered the
question if it was about the strengths and weaknesses of Situation Ethics and
subsequently much of their answer was irrelevant. Arguments given were
often too brief and lacked supporting evidence or reasoning. These
candidates often failed to evaluate or analyse the brief points they had given,
e.g. Situation Ethics does not work as love is subjective. The majority
provided no conclusion in their response.
© WJEC CBAC Ltd.
6
Q3
(a)
Explain Bentham’s Principle of Utility
[AO1 30]
Good candidates addressed the question set and were able to use relevant
terminology correctly e.g. relativism, teleological, consequential, hedone, etc.
They accurately defined the Principle of Utility and were able to explain what
‘utility’ means. Good candidates were able to place the Principle of Utility in
the context of Act Utilitarianism. They were able to use appropriate examples
to explain how the hedonic calculus works in reality.
Weaker candidates simply wrote elements what they had learnt about
Utilitarianism often including irrelevant material on Mill and Rule Utilitarianism.
Many were unable to accurately recall the seven criteria of the hedonic
calculus. Others confused Utilitarianism with Situation Ethics.
(b)
‘Utilitarianism is compatible with a religious approach to ethics.’
[A02 20]
Good candidates addressed the question. Arguments in favour of the
statement included the fact that Mill claimed that his form of Utilitarianism was
based on Jesus’ Golden Rule "Do to others what you want them to do to you”
(Matthew 7:12). Arguments put forward against the statement included the
fact that Utilitarianism would allow a minority to suffer which goes against the
altruistic nature of many world religions.
Weaker candidates attempted to answer a different question to the one set.
Generally, they simply listed the strengths and weaknesses of Utilitarianism.
Unfortunately this meant that much of their response was irrelevant. The
majority provided no conclusion in their response.
© WJEC CBAC Ltd.
7
Q.4
(a)
Examine the religious principles involved in the teaching of one major
world religion on sex outside marriage.
[A01 30]
Good candidates were often able to show a diversity of views to the issue
under consideration. Many recognised that adultery, sex before marriage and
homosexuality could all be legitimately referred to in response to this
question. Some even recognised that sacred texts referring to this issue were
often open to interpretation in a number of ways. They also made reference
to the sanctity of marriage (which is considered to be a sacrament by many
denominations). Some good candidates referred to a number of ethical
theories such as Natural Law and Situation Ethics which are used by
believers from different denominations. Several candidates referred to a wide
range of sources of authority such as leaders, texts, traditions, etc.
Weaker candidates gave very basic answers and often unhelpfully
stereotyped groups of religious believers. They also tended to just refer to
sex before marriage in their response rather than the variety of other forms of
sex outside marriage. Many weaker candidates made basic statements
without any supporting evidence e.g. the Bible says sex before marriage is
wrong.
(b)
‘Religious responses towards sex outside marriage are no longer
relevant.’
[A02 15]
Good candidates addressed the question. Arguments against the statement
included the fact that many religious believers still hold that only sex within
marriage is a sacred gift (based on holy texts) and that adherents to some
faiths believe this in total obedience to the words of God. Arguments against
the statement included the idea that some religious responses are more
relativistic than traditional ones and tend to reflect the views of society e.g.
some Quakers believe that sex before marriage as an act of loving union as
being acceptable.
Weaker candidates they simply listed the strengths and weaknesses of sex
before marriage. They seemed unfamiliar with the word ‘relevant’,
unfortunately this meant that much of their response was irrelevant. Any
arguments that were given often lacked supporting evidence or reasoning.
These candidates often failed to evaluate or analyse the brief points they had
given, e.g. society is more secular now. The majority provided no conclusion
in their response.
© WJEC CBAC Ltd.
8
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 PHIL INTRODUCTION TO PHILOSOPHY OF RELIGION
Principal Examiner:
Karl Lawson
General Comments
All questions were attempted and there was a range of responses within each question,
demonstrating appropriate differentiation according to candidate ability. Issues that may be
considered of concern are the, seemingly increasing number, of candidates who record
responses that are often entirely illegible. It is recommended that centres make use of the
various support measures already in place within the examination system to support such
candidates with either transcript services or access to typing their examination response. It
was also noted that some centres had prepared candidates for questions to the extent that
several candidates had virtually identical responses – occasionally with the same errors. It is
important that accuracy on materials being presented to candidates is always checked within
the centre as candidates are otherwise disadvantaged by this practise.
Q.1
(a)
There were a lot of very strong answers to this question and candidates were
clearly well prepared, with most able to go beyond Aquinas and make good
use of Leibniz’ Principle of Sufficient Reason and the Kalam version as
updated by William Lane Craig. Very few candidates mixed up the
Cosmological and Teleological arguments wholesale, although there was
some confusion about points of detail at times. Most candidates recognised
the demand to show how the versions proved the existence of God but some
were unclear about how to move from relating examples to illustrate the
versions to the existence of God. Weaker answers tended to use the
examples as the argument itself and could not relate, for example, the marble
example to proving God’s existence. While many candidates could say
something about movement from potentiality to actuality, very few could
explain how this related to proving the existence of God. In terms of Aquinas,
the first two ways were better known than the third, but many candidates
believed that the first two ways were identical with just a change in wording
from motion or change to cause. The third way was not explained clearly by
many candidates, with even better answers struggling here. They understand
the definition of contingency and necessity but do not always recognise why
Aquinas states the need for a necessary being. Leibniz was explained well
by a wide range of candidates as was the Kalam version, with a range of
examples being used to illustrate the impossibility of infinity.
© WJEC CBAC Ltd.
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(b)
Some candidates chose to simply list pros and cons, rather than engage in
proper analysis of points raised, but many were schooled to follow a template
response (3 points, each with analysis, plus conclusion). Even so, analysis
was frequently brief/lacking. A favourite point here, was Hume’s fallacy of
composition, but many candidates seemed hampered by feeling that they
should deal with it using terminology that they did not fully understand. So,
instead of saying (as some did) that we can’t argue that the universe has a
cause/designer simply because individual objects do, they talked about a
priori and a posteriori statements (often confusing what examples of these
were, even though they understood the basis of Hume’s fallacy - and to be
fair, this is a tricky distinction at times). Other points included Kant on the
limits of knowledge, the anthropic principle (though few distinguished between
strong and weak versions), and Stephen Hawking’s account of the Big Bang.
Kant was also commonly misunderstood (see my comments on question 2).
The ‘principle of plenitude’ was also commonly mentioned, as a counter
argument to the improbability of the Big Bang, but without any real
understanding that this principle in fact springs from a religious conception of
the ‘fullness’ of creation (springing from Plato and the Great Chain of Being) most candidates therefore used it in a secular sense, equivalent to the idea
that an infinite amount of monkeys with typewriters could write Shakespeare!
Some version of the weak anthropic principle (failed universes) might have
been more appropriate here.
© WJEC CBAC Ltd.
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Q.2
Q.3
(a)
There was/will be much weeping, wailing and gnashing of teeth, either as the
candidate left the exam room and then read the question or upon sight of the
script finding out that they ought to have read the question. L2 for the
‘informed answer but missing the point of the question’ was repeatedly
applied, and to answers that, if provided to a different question, would have
been upper levels. Expected grades will have been lost over the candidates
not reading the question. Thereafter, even if read this was not a question that
was generally liked. This could become more obvious in centres where the
specification is clearly taught and restricted to just two question areas and so
the candidate had no escape. Mill was frequently mentioned but not related
(to the question of) design but in terms of the inconsistent triad.
(b)
Despite some candidates being unable to do little more than rehash what they
had presented in part a there were good answers to this question, with better
candidates distinguishing between classic versions and more modern
versions of the arguments and assessing the relative persuasiveness of each.
Good use made of the anthropic and aesthetic principles and Swinburne’s
arguments from probability. Interestingly, better use was made of the
scientific challenges to design in this section of the question than in the part
a). Some common weaknesses included seeing all inductive arguments as
automatically bad and weak, rather than as establishing probability rather
than certainty. Swin(e)burne (sic!) was widely identified as a scientist who
supported the argument. Overall though significantly more candidates were
creating arguments and directly evaluating the persuasiveness of the points.
(a)
If not a case of reading the question it certainly is a case of use the material
you have to answer the question! All too many answers simply dived into
relating all they knew about the problem of evil, especially the inconsistent
triad. This was totally unrelated to animal, innocent or immense suffering,
which all too often were then used as exemplars to what they had written.
Candidates who read the question and considered their material undertook
the necessary weaving of what they may have learnt as two separate parts of
a question. Surprisingly examples were often missing from one or all types of
suffering thereby restricting the marking level possible. This also applied
when some candidates discussed natural and moral evil (outside of the 3
types of suffering) but without an example made no link to the question. The
book of Job was relaid over a page or more by some candidates.
(b)
This was often the better part of this question, especially from the poorer
candidates who entered into a discursive answer. Many were able to offer
the strengths and weaknesses of the theodicy and relate these to specific
types of suffering. Some did not recognise that the idea of original sin leaves
no human innocent. Most challenged Augustine on the grounds of animal
suffering being unjustified, and some good use was made of D.Z.Phillips’
point about suffering of innocents being an unacceptable way to show love.
Weaker answers simply considered the strengths and weaknesses of
Augustine’s theodicy without addressing the types of suffering at all – there
were a lot of these. Some candidates still mixed up the theodicies of
Augustine and Irenaeus in this answer.
© WJEC CBAC Ltd.
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Q.4
(a)
Candidates that responded to this area did so mostly referencing St Teresa of
Avila, while a few candidates attempted to describe the lives of Rumi, Eckhart
and Luria. Although biographical details were mainly accurate there was an
acute inability to explain how these mystics exhibited mysticism in practice.
As in previous years, most responses exhibited a lack of understanding about
the nature of mysticism itself, demonstrating only a bare outline, and merely
regurgitating information about the life-experiences of mystics without relating
them to more general features of mystical experiences.
(b)
Some good responses here referring to arguments around subjectivity and
positive impact on a person's life. Decent use of scholars on the whole, often
using Freud and many using the 'God Helmet'. Pleasing to see that the better
answers didn't assume these discredited experiences but evaluated them in
the light of these points. A fair minority referred to the likes of Swinburne's
Credulity and Testimony and James's pragmatism regarding the positive
impact of experiences. Some thoughtful answers, again on the whole
attempted by those that had some confidence in the issues.
© WJEC CBAC Ltd.
12
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 BS INTRODUCTION TO BIBLICAL STUDIES
Principal Examiner:
Gwynn Ap Gwilym
There were no candidates for Section A.
It is pleasing to report that the standard for Section B was good. There were many excellent
scripts, with a substantial number of candidates scoring marks in the 60s and 70s. There
were, however, two recurring problems. One was that poor legibility made the marking of a
few scripts almost impossible. Candidates need to be aware that illegibility is almost certain
to lose them marks. The other was the use made of modern biblical criticisms, such as
Form Criticism and Redaction Criticism. In the A02 part of the questions on parables and
miracles, many candidates used these tools as if their sole object was to render the text of
little value. It should be remembered that AO2 responses require objectivity – the ability to
consider more than one approach to debatable issues.
Q.1
Q.2
(a)
There were many good answers showing accuracy of knowledge and
understanding of the Jewish Christian provenance of Matthew, as well as its
universal appeal. The stronger responses linked the narrative to the doctrine
of the Incarnation. Weak answers strayed into Luke’s account.
(b)
Some candidates responded that the unacceptability lies in Matthew’s
account being too similar or too dissimilar to that of Luke to be credible. This
argument was given some credit. Most responses, however, focused, as
expected, on the supernatural elements in Matthew and the call for
demythologisation. A few perceptively original answers suggested that
Matthew’s account would be too male-oriented for today’s society.
(a)
Some spent too much time giving an introductory account of the nature of
parables.Others took the question to be a discussion of types of parables
rather than themes. There was, however, much creditable analysis of
parables about God’s grace, the cost of discipleship, judgement, and the
kingdom of God. Discussions of the latter often included commendable
references to the eschatological aspects of the kingdom.
(b)
While the majority of candidates were aware of the allegations that the
parables were written or redacted by the gospel writers to suit the practical
needs of the church, it was disappointing that so many lacked a balanced
view of these claims. Very few realised that if the parables are not the words
of Jesus, they lack dominical authority.
© WJEC CBAC Ltd.
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Q.3
Q.4
(a)
There were many good responses bringing out the unique characteristics of
the miracle. A number made useful reference to the similar miracle of Elijah
(and, in some cases, Elisha, too), but some gratuitously saw the connection in
a negative way and dismissed the miracle at Nain as a fabrication based on
the story of Elijah.
(b)
Most candidates grasped that the question was about the incomprehensible
nature of miracles being a possible stumbling block to would-be believers in a
scientific age. Some, however, understood the question in the past tense,
suggesting that people at the time of Jesus were deterred because of fear
(e.g. the herdsmen at Gadara).
(a)
This was not a popular question, probably because it required an accurate, if
not a detailed, comparative account of the crucifixion. Some were able to
select well the distinctive elements in the three accounts prescribed, such as
the coincidence in the Fourth Gospel of the crucifixion and the slaughter of
the paschal lambs.
(b)
This was a big challenge to some. While there were few competent
discussions of the various theories of the Atonement (penal substitution,
moral influence, Christus Victor), there was frequent recognition that the
Atonement is important to believers and that unbelievers might see some
virtue in the example of suffering.
© WJEC CBAC Ltd.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 CHR INTRODUCTION TO CHRISTIANITY
Principal Examiner:
Gwynn ap Gwilym
The candidature was small, the general standard decent, but undistinguished. Marks ranged
from 11 to 80 out of a possible 90, with the majority of candidates scoring between 25 and
45. There was one outstanding script, and only a handful of very poor ones. In some cases,
poor legibility and spelling (in particular, ‘crucifiction’) was a cause for concern.
Q.1
Q.2
(a)
While there was a general awareness of the significance of the Resurrection
for Christians, most candidates focused on the event being a proof of Jesus’
divinity, and made little or no reference to the belief that it guarantees eternal
life. Equally, while it was almost universally acknowledged that the
Resurrection completed the process of human salvation, there was little or no
admission that it thus demonstrates the justice of God.
(b)
In support of the contention, the injustice of punishing the innocent and letting
the guilty go free was well understood. Some responses went further,
arguing that the severity of crucifixion as a punishment showed a tyrannical
God. The general argument against the contention was that the crucifixion
led to the resurrection, but there was little further exploration of the meaning
of this event.
(a)
With the exception of a few candidates who interpreted the question as an
invitation to write on irrelevant aspects of the Reformation (the eucharist, for
instance, or baptism), this was well answered. Responses focused on the
ubiquitous nature of the medieval Roman Catholic Church and the infallibility
of the Pope’s decrees, Luther’s assertion that religious authority must be
founded on scripture alone, his doctrine of salvation through faith and the
priesthood of all believers, and his translation of the Bible (albeit that a few
thought that he translated it into English!). The stronger responses also
mentioned Calvin’s theocracy and the Anabaptist position.
(b)
Candidates were able to pick up marks here. Almost everyone was aware
that the Reformation was essentially a theological movement concerned with
several aspects of Christian belief and practice, but that it was soon
commandeered to serve the political purposes of local princes. What was
lacking was any concrete examples of those who took political advantage,
e.g. Frederick the Wise, who supported Luther, but remained a Catholic all his
life.
© WJEC CBAC Ltd.
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Q.3
Q.4
(a)
There was a general tendency to write that Catholics believe in
transubstantiation and Protestants in consubstantiation, and to leave it at that,
with perhaps a few other comments to the effect that Catholics celebrate the
eucharist every Sunday whereas Protestants do so less frequently, or that
Catholics celebrate with pomp, Protestants with simplicity. Even those who
knew that not all Protestants believe in consubstantiation were hazy about
who actually believes what (Calvinists in virtualism; Zwinglians in
memorialism). No one seemed to know that Luther himself never used the
term ‘consubstantiation’, but rather expressed his understanding of the
eucharist in the term ‘real presence’.
(b)
There were some prejudiced responses. Candidates must be discouraged
from writing such sentences as ‘The Protestant understanding of the
eucharist is quite different to the Christian understanding’. Arguments in
favour of the contention focused on the literal understanding of Jesus’ words
and on the fact that some Protestant denominations do not celebrate the
eucharist at all. No one seemed to think that Protestantism has removed
much of the rite’s solemnity, beauty and mystery. Many were hard pressed to
find any arguments against the contention, except that Jesus’ words can be
interpreted metaphorically. No one thought that the Protestant celebration of
the eucharist aims at recreating the purity of early Christianity or that
partaking of it less frequently is designed to enhance its importance.
(a)
Apart from the occasional candidate who mixed them up, everyone knew that
Christmas celebrates Jesus’ birth, Good Friday his death and Easter his
Resurrection. Weaker candidates added little more. The stronger ones went
on to link Christmas with the doctrine of the Incarnation, Good Friday with the
doctrine of the Atonement and Easter with the doctrine of eternal life. The
best also described how these festivals are celebrated and made reference to
the biblical accounts on which they are founded.
(b)
There was some wholehearted (and probably hypocritical!) agreement with
the contention, berating modern society for its ignorant secularity and
consumerism. Against the contention, most responses took comfort in the
allegation that most people know what the festivals are about, whether they
celebrate them appropriately or not. No one seemed to be aware that their
celebration had any evangelistic opportunities.
© WJEC CBAC Ltd.
16
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 ER INTRODUCTION TO EASTERN RELIGIONS
Principal Examiner:
Huw Dylan Jones
Generally the overall standard was good which is a true reflection of the high standard of
teaching of this module in most centres. The range of marks awarded across all three
religions shows that the paper was accesible to the vast majority of the candidates.
Although a number of papers were poor, there were some excellent papers at the top end of
the scale which showed great depth of knowledge and understanding. It is important that
centres and candidates realise that it is not the length of the answer which is important but
the quality. It was noted by more than one examiner that some centres clearly used a
writing frame for the (b) part of the question which limited the answers candidates were
giving. They seemed unable to fully develop points and show independent thinking and
rather than enhancing their work it limited the higher level candidates. On the other hand
some candidates need to focus more on the requirements of the question. A number of
candidates identify the main aspect of the question eg the sangha and then proceed to write
all they know about the sangha making no effort to link their answer to the question. The
answer although creditworthy cannot attain the higher levels. There is also an issue this
year about the legibility of the handwriting of a significant number of candidates. It is the
responsibility of centres not examiners to ensure that the work of their candidates is legible.
However some weaknesses seem to be passed on from year to year with some candidates
choosing to describe instead of explaining and answering how instead of why.
BUDDHISM
Q.1
(a)
This question was well answered by the majority of candidates and was
approached in several ways. Some answered by going through the events of
the Buddha’s life and relating this to what it revealed to the Buddha. However
quite a number of papers contained a description of the Buddha’s life without
relating it to what it taught the Buddha. The better answers were those that
focused on the religious and social aspects within the Vedic tradition – atman,
reincarnation, moksha, Brahman, caste system and renunciation. Although
some candidates emphasised in their answers the different traditions that
existed such as the Vedic religion and the Shramanic movement, there was a
tendency to describe the background and development of these groups rather
than focusing on specific religious and social aspects.
(b)
Generally this was not well answered. A number of candidates did not relate
it in any way to 1(b) and focused on what was new in Buddhism eg the Four
Noble Truths. This was of course a legitimate point but needed to be related
to what and why he accepted or rejected many of the beliefs and practices of
his age. Higher level answers were able to do this. Other candidates delved
into narrative without relating to the question e.g. long explanations of the
Noble Eightfold path. A few candidates misunderstood the question as was
Buddhism new or distinctive now compared to different religions, with long
comparisons with Christianity.
© WJEC CBAC Ltd.
17
Q.2
Q.3
Q.4
(a)
This was a question where a number of candidates failed to attain the higher
levels because they could not structure their answers to the requirement of
the question. Many explained what suffering is and what brought it to the
Buddha’s attention i.e. the Four Sights before explaining his reaction to it ie
the Noble Eightfold Path. They did not relate the information to the causes of
suffering. Higher level answers referred to the teaching on the Three Marks
of Existence and the Wheel of Life.
(b)
This was generally well argued. However candidates found it easier to argue
against the statement by referring to the importance of teachings such as the
Three Jewels and the Four Noble Truths. Arguments for the statement
tended to be rather superficial. However many candidates made the point
that much of the material is interlinked and that the Buddha’s teaching should
be seen as a whole.
(a)
A number of candidates failed to attain the higher levels because they
focused on the features of the sangha rather than its role. This could have
been avoided by using the question as a structure to their answers e.g. ‘One
role of the sangha is ...........’ Although reference to the features was relevant
they needed to be used as an explanation or further development of the role
of the sangha. Other candidates put too much emphasis on describing the
daily routine of members of the monastic sangha without explaining why what
they did was important to their role. Higher level answers referred to the role
of the sangha as educator, provider of hospitality, advice and the heart of the
community in many countries.
(b)
This was generally well answered. Many candidates pointed out that the
Buddha himself achieved enlightenment without the sangha and many quoted
the Buddha’s words ‘be a lamp unto yourselves’. On the other hand
candidates argued that the sangha interprets and keeps alive the dharma,
offers refuge and is one of the Three Jewels. However some candidates did
not focus on the question as set and argued which of the Three Jewels is
most important.
(a)
The majority of candidates who attempted this question were able to explain a
number of different features of puja within the different Buddhist traditions.
There were many excellent and well structured answers. However some
candidates were very vague in their explanations of the reasons for these
features.
(b)
A generally well answered question with higher level answers recognising the
difference in attitude between the Therevada and Mahayana traditions.
However some candidates found it difficult to give arguments in favour of the
statement.
HINDUISM
Q.1
(a)
Candidates were able to refer to the range of different beliefs about whether
there was one God, Monism, henotheism and polytheism, all supported with
thorough examples. However some candidates only included a brief
discussion about whether there was one god or in fact many. Higher level
answers were also able to note that the ideas of Hinduism that have been
presented to many have been of Brahmanism and for many Hindus their
experience can be quite different.
© WJEC CBAC Ltd.
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Q.2
Q.3
Q.4
(b)
Generally this was answered well with many candidates arguing that whilst
there are many gods that they could also be expressions of the one
spirit/God/essence. However in some answers the arguments against the
statement tended to be weaker with answers tending to be one sided.
(a)
This was a popular question. Some candidates discussed a range of rites of
passage rather than just one and therefore did not give enough detail to attain
the higher grades. Popular choices were the sacred thread ceremony and
marriage, with a few discussing funeral rites. However some candidates just
listed features without explaining their meaning, but most addressed the
meaning and significance to some extent.
(b)
This question was generally answered well and many were able to argue
whether or not they were still relevant. Many referred to the idea that there
were timeless ceremonies in the course of the universe and that many people
still participated in rites to mark birth, marriage and death. On the other hand,
it was argued that the rites of passage were not relevant as many Hindus did
not participate in them. Candidates referred to the idea that we are living in a
more secular world and also that the ceremonies mean very little to many.
However some answers were confused and shallow.
(a)
This was a very popular question. However the standard of the answers
varied greatly. Many candidates were able to relate two or three stories about
gods and goddesses but did not relate them to specific Hindu beliefs and
teachings. However, higher level answers were able to explain the meaning
more extensively. A number of papers had answers where the characteristics
and beliefs of Hinduism were addressed with brief examples but the stories
were not really referred to.
(b)
A number of students found this question problematic because they were
looking for literal arguments against the statement. The nature of myth was
discussed by higher level answers. Examples stories about Shiva etc and
Ganesh were brought up and the idea of their incredible nature discussed.
On the other hand the reality of such stories if gods existed was brought up
and that such things are a matter of faith. However some arguments,
especially against the statement tended to be very thin.
(a)
Answers tended to focus more on the nature of Puja rather than the
importance of Puja to Hindus. Various features such as ringing the bell,
cleaning the house, bathing the statue, making offerings was mentioned
together with some chanting. Some candidates mentioned characteristics in
more detail and were able to explain their individual and overall importance.
(b)
Most of the answers to this question were quite extensive and argued about
the nature of Puja as a religious experience when it involved the deity,
devotion, experience within a community as a communal religious
experience, connecting with the divine etc. On the other hand it was
suggested that taking part in puja is not necessarily a religious experience as
it can be a mundane experience with no real significance to the participant
when living in a culture. Also answers suggested that there is no guarantee
of the way that an individual may feel when taking part in Puja. Higher level
of answers were able to argue about the different aspects of puja and
whether or not they were religious experiences. Some were also able to
argue about the nature of religious experience.
© WJEC CBAC Ltd.
19
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS1/2 WR INTRODUCTION TO WESTERN RELIGIONS
Principal Examiner:
Peter Jaques
General
Examiners reported an excellent response to these papers – the standard being better than
that seen in previous series. Although there still remain areas that can be improved, the
quality and depth of perception evident in many scripts was most impressive. There is still
reluctance on the part of some candidates to pay attention to the specific wording of
questions and as a result it is difficult for them to achieve the higher levels. Generally
speaking, questions that referred to matters of practice and worship were answered more
confidently than those which required knowledge of beliefs and specific religious teaching.
Centres are reminded that bullet point answers are not acceptable – the information for
candidates on the front of the Question Paper states ‘All questions should be answered in
continuous prose.’
Section A: Introduction to Islam
Q.1
Q.2
(a)
The majority of candidates demonstrated good knowledge and understanding
of the Muslim belief in risalah as the method of communication between Allah
and mankind. Although some were content to merely concentrate on the role
of Muhammad as the final prophet, the majority were able to highlight the role
of prophecy, books, angels and the importance of the will of Allah as guides
to bring Muslims a good life and reward on the Day of Judgement.
(b)
Nearly all candidates were able to stress the everlasting importance of the
Qur’an as a guide to life – a book that has been used by many generations as
the basis for Islamic law and as a guidance for most issues of debate. Scripts
achieving the higher levels showed a development of debate with reference to
the important role of Muhammad as an example to follow, as well as the
impact of the ijma (consensus), the Imam, the mosque and the family.
(a)
Too many responses were limited to a general outline of the life of
Muhammad, whereas the thrust of the question was intended to focus on the
importance of Makkah and Madinah and their impact on the prophet’s life viz.
Makkah

Threats, violence, mockery.

Rejection of Muhammad’s message.

Very little support.

Banned from preaching.

Monotheism rather than polytheism.

Deaths of Khadijah and Abu Talib.

Night Journey.

Eventual control of Makkah in 630 C.E.
© WJEC CBAC Ltd.
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Madinah

Hijrah and welcome.

Start of Muslim calendar.

First mosque and Islamic community state – 622 C.E.

Creation of the ummah – Muhammad as leader.

Rights and duties of citizens.

Various battles e.g. Badr, Uhud and Trench.
Q.3
(b)
Very few candidates achieved the higher levels. Too many responses failed
to distinguish between the roles of messenger and leader and as a result
there were many ‘rambling’ answers! In general there was good evaluation of
Muhammad as a messenger but poor understanding of his role as a leader.
Evidence of his leadership skills can be seen in his gathering of followers to
go to Madinah, forming an army to conquer Makkah and his political and
management skills especially evident in Madinah.
(a)
There was a disappointing response to what appeared to be a straightforward
question – the main weakness being a lack of reference to beliefs i.e.
personal submission to Allah and renewal of religious commitment based on
the story of Ibrahim. Too many candidates digressed from the set question
and gave irrelevant details about hajj and halal food.
(b)
Most candidates were comfortable in supporting the statement of festivals
appearing outdated in society today. However, many struggled to come to
terms with the positive aspects of the debate i.e.






Q.4
Celebrating festivals to praise and thank Allah.
Enjoying religion.
Religious and social occasions – unity.
Importance of the ummah – helping less fortunate.
Religion built on history and tradition.
Teaching through festival observance.
(a)
Although there were many good responses to this question, too many
candidates wrote in general about Muslim family life. The question
specifically asked for knowledge and understanding of the specific roles of
men and women within the family.
(b)
Candidates generally responded well to this debate. Those achieving the
higher levels were able to examine the pressure and problems caused by
cultural and religious differences that impact upon Muslim family life in
modern Britain. Relevant examples referred to secular society, impact of
Jihad, tensions in the family due to different culture and lifestyle, Western
media presentation and the negativity surrounding Islam as a world religion.
Alternative views were well presented – candidates referring to the
importance of personal jihad, the strength of the Muslim family, the
importance of the mosque and the ummah and the strong bonds built through
beliefs and practices.
© WJEC CBAC Ltd.
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Section B: Introduction to Judaism
Q.1
Q.2
(a)
Most answers to this question were of a disappointing standard. Many
candidates failed to differentiate between ‘nature’ and ‘authority’ and wrote in
general terms about the origin and contents of the Torah with basic
comments about the written and oral Torah. Primarily, the Torah is teaching
– God’s direction for the people of Israel. It outlines the role of God and the
obligations laid on the Jewish people – rules to enable the people to attain
holiness. Candidates achieving the higher levels were able to go on and
demonstrate the authority of the Torah as given by God and its role in
synagogue worship, in education, during festivals etc.
(b)
Although a minority of answers merely reflected the Biblical account of Moses
on Mt. Sinai, there was some relevant debate about the authorship of the
Torah i.e. the whole Torah written by Moses and the alternative view that it
was written by divinely inspired humans. Excellent use was made of critical
scholarship – duplication of stories, anachronisms, concepts of God etc. and
the Graf – Wellhausen theory involving the sources J.E.D.P.
(a)
Many answers showed confusion between the covenants. Only candidates
achieving the higher levels were able to develop their responses beyond the
idea of covenant being agreements with Abraham and Moses. These
answers were able to highlight the distinctive implications of the covenant for
Judaism viz.






Q.3
Covenant renewed with every Jew in every generation.
Covenant is conditional – if – then.
Israel chosen for a special role in history – holy nation.
The role of mitzvoth.
Privilege v Responsibility.
Purpose of life is to fulfil the covenant.
(b)
There were some high quality answers to this question. The difficulties and
relevance of keeping the covenant were outlined as being outdated and a
heavy burden. The observance and relevance of following the mitzvoth and
the pressure of living in a secular society sitting uneasily with the idea of the
covenant as a privilege! On the other hand, candidates achieving the higher
levels argued for the covenant as still being the driving force of Judaism – the
strength gained from Torah observance, the promise for the future etc. Some
also concluded that the covenant idea was more realistic for Orthodox Jews.
(a)
Although there were many high quality answers, it was of some concern that
some responses showed confusion between the practices observed during
Shabbat and those of Pesach. In general, however, responses reflected
excellent knowledge and understanding of the significance of the celebrations
at Pesach. Candidates who failed to reach the higher levels showed only a
superficial knowledge and basic account of the Seder meal without reference
to the preparations, the dialogue, the symbolism of the items on the table and
the Haggadah. Weaker candidates also spent too long writing about the story
of Moses and the history of Pesach.
(b)
The high level of response to (a) was generally maintained with some
excellent evaluative comment with regard to Pesach and other festivals within
Judaism.
© WJEC CBAC Ltd.
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Examiners were asked to credit the following key areas:




Pesach is important because it is a celebration of the past, present
and future.
Shows the centrality of God’s redemption of Israel.
Emphasises the importance of history.
Unites Jewish people.
Stresses the central role of the family.
On the other hand, there were some excellent answers emphasising the
importance of Shabbat, Rosh Hashanah and Yom Kippur.
Q.4
(a)
The majority of answers showed good knowledge and understanding of the
importance of family life in Judaism. However, many candidates chose to
ignore the key words in the question i.e. ‘family life is changing’. As a result, it
was difficult for them to achieve a satisfactory level of response. Key areas of
change include:






(b)
Marrying out.
Rites of passage.
The relevance of circumcision.
Changes in the practice of divorce.
Role of women in synagogue worship.
Observance of Shabbat.
Observance of Kashrut.
Excellent evaluation from most candidates with regard to the importance of
the family in Judaism viz.





Family as a place of learning.
Family as a place of support and stability.
Physical, religious and emotional base.
Importance of rites of passage and festivals.
Importance of observance of mitzvoth.
Candidates were also able to support alternative strengths within Judaism i.e.
the synagogue, the Torah, traditions etc.
© WJEC CBAC Ltd.
23
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 CS STUDIES IN CONTEMPORARY SOCIETY
Principal Examiner:
Gordon Reid
This year more candidates answered on questions 3 and 4 and, as a result, the overall
standard seemed a little higher this year. There were relatively few answers to question 2.
Q.1
(a)
This question was variably done. Higher range students were able to explain
the main principles behind dress, speech and worship and a significant
number listed real-life examples to support their answers. There were also
good references to legislation, notably the Human Rights and Religious
Hatred Acts and comparisons with the situation in other countries. The
candidates linked this well with scholarly argument and debate. In the midrange, candidates often allowed themselves to be side-tracked into writing too
much on individual examples – the British Airways crucifix incident being retold copiously and some spent unnecessary time on one aspect as the
expense of others. A number of candidates failed to write about all three
aspects. Greater focus on the real thrust of the question, coupled with
relevant scholarship was needed for the highest marks. Lower range
candidates offered mainly lengthy narrative accounts of incidents and off-thecuff responses to religious dress codes, the unfairness of legislation and
general discussions about freedom of choice, but offering limited relevance to
the question.
(b)
Most higher range candidates focussed on the arguments for and against,
highlighting the issues of community, understanding and appreciation of
others, Christian values and religious freedom. There was good use of
scholarship and discussion on the compassionate influence on harmony and
culture, shown by real-life examples. In the mid-range, there were rather more
vague references to community cohesion and social harmony and the
problems of secular legislation. More scholarship and in-depth analysis
would have improved answers. At the lower range, many wrote GCSE-style
answers on the pros and cons of community cohesion and religious freedom
but many were vague and offered limited supportive argument, repetitious of
(a) and largely missing the point of the question.
© WJEC CBAC Ltd.
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Q.2
Q.3
(a)
This question was less popular than in previous years. The higher range
candidates were successful because they wrote about the ways in which one
or two named films – most popularly ‘Bend it like Beckham’ and ‘East is East’
– conveyed the various ways in which faith communities are represented.
They offered serious scholarly debate and positive analysis on issues such as
behaviour, morality and culture. In the mid-range, however, few were able to
really analyse how film conveyed faith communities and relationships and the
majority of answers relied on re-telling events from the films they had chosen.
Few made really successful arguments concerning films and the various faith
communities and could have made more of moral and cultural issues. At the
lower range, candidates anecdotally recalled the films and tended to offer
rather vague comments about religious communities and film in general.
Some used rather light-weight films as examples, which lacked the scope and
depth needed for this level.
(b)
A number of candidates wrote significantly longer answers to (b) than they did
for (a). That said, there were few really good answers to this question. The
higher range candidates were able to offer a reasoned analysis of how
effective, or not, films teach about religious heritage and offered a range of
film material highlighting the portrayal of religious events – with some
interesting comparisons between traditional films such as ‘West is West’ and
more modern offerings such as ‘Bruce Almighty’. The better candidates
offered interesting evaluations for and against. In the mid-range, there were
many vague generalisations about how religious events were portrayed in
films like, ‘Narnia’ and ‘The Passion of the Christ.’ However, these were
rarely developed fully, and too much narrative was offered, though there were
some interesting arguments on both sides. Candidates really need to
concentrate far more on what is behind the film, rather than discuss the
contents of the film itself. At the lower end, candidates tended to concentrate
on re-telling the film narrative and making vague references to the
significance of certain incidents, with a lot of repeated material from (a). Few
even mentioned the word ‘heritage’.
(a)
This question was generally well-done and candidates at the higher end
clearly understood Marx’s views and linked them with religion. There were
well-argued responses on the link to illusion, emotion, economic need and
happiness. There were useful examples offered together with a range of
scholarly opinion. However, in the mid-range, there were limited scholarly
references to religion/ oppression and a general lack of supporting evidence.
Most students talked about religion and wishful thinking/hallucination or linked
it to poverty, but did not fully support the issues raised. A greater depth of
analysis, linked to good examples, would improve marks in this area. At the
lowest range, candidates wrote all they knew about Marx and used very
general material and basic arguments. Some used anecdotal evidence or
stories of greed and suffering, vaguely linked to poverty and oppression, but
offered little scholarly depth.
(b)
There were a number of good answers to this question. Higher range
candidates highlighted functionalist explanations beside Marx as well as
linking religion to oppression, hope and avoiding the harsh realities of life and
double-standards. Some compared Marx views with those of others, such as
Weber. However, in the mid-range, criticism of Marx was often more
tenuous. There were discussions concerning the development of economic
theory, the role of the Church and Marx’s focus on Christianity, but with a lack
of sound empirical evidence. In the lower range, students either ignored the
need for evaluation or tended to fill their answer with anecdotal accounts and
unsubstantiated criticism of Marx.
© WJEC CBAC Ltd.
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Q. 4
(a)
This was more popular than usual and by far the best-answered question of
all with higher range students referring comprehensively and well to James’s
views. The very best explained these views on both healthy mind and sick
soul in considerable detail, supported by good examples and scholarship and
many were able to link the views very clearly with religious belief. In the midrange, candidates wrote down what they had learned about James, but often
contented themselves with writing a relatively simple narrative on healthy
mind/ sick soul, with little supporting explanation or evidence. Many answers
would have been better with a little more understanding and depth. The few
students at the lower range offered some disjointed views on the nature of
either healthy mind or sick soul but only spoke of James in simple terms and
said little about links with religion and the human condition.
(b)
There were many interesting and well-developed answers to this question.
The higher range candidates offered a good variety of examples of different
evaluative views, supported by scholarly analysis and viewpoints. Many were
able to challenge traditional viewpoints on religion and positivity and
compared views by Fowler, Goldman and others. References to world faiths
were useful and impressive. In the mid-range candidates offered more
general evaluations which, in some cases, needed greater depth and clearer
analysis. A number commented on the nature of joy and happiness and
compared to issues of sadness and the melancholy, but answers would
improve with greater depth of analysis and a better range of scholarly opinion
and support. The few lower range candidates concentrated on vague
comments on religious beliefs and human emotions, but displayed little
relevant analysis and often seemed to miss the point of the question.
© WJEC CBAC Ltd.
26
RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 ETH STUDIES IN RELIGION AND ETHICS
Principal Examiner:
Andrew Pearce
General Comments
The paper appeared to be accessible to the majority of candidates with very few scripts at
Grade E or below. There were a few outstanding scripts from students who demonstrated a
thorough knowledge and understanding of the topics in the specification (many also referred
to elements of the AS specification). They also demonstrated the ability to maturely analyse
and evaluate different issues. Good candidates were able to provide evidence of
independent learning, high levels of ‘SPaG’ and made accurate use of specialist vocabulary.
Weaker candidates however, often failed to address the questions set. Some candidates
appeared to have rote learnt answers which limited candidates who might have otherwise
shown some independence of thought in their responses and should not be encouraged. In
their part (b) responses they often gave a list of relevant but very brief points. They would
be better advised to develop, analyse and evaluate their arguments in greater depth. Other
inadvisable traits shown were the constant use of abbreviations, a lack of capital letters and
generally poor grammar. Candidates are clearly reminded about the need for good English
and about the quality of their written communication on the front of each examination paper.
Whilst some centres made good use of the available provision for those with Additional
Learning Needs there were a number of scripts that were almost illegible. If centres are
concerned that this may be an issue for their candidates then they should make better use of
the available provision.
Q.1
(a)
Explain the teleological and deontological features of Aristotle’s Virtue
Theory.
[A01 30]
Good candidates understood the terminology (‘teleological’ and
‘deontological’) and were able to clearly define these terms. Many candidates
successfully explained that holistically Virtue Ethics is neither a deontological
or teleological theory as the focus is on “what type of person am I?” It does
however demonstrate aspects of both types of theories - deontological
aspects e.g. ‘duty’ based - to be virtuous, to follow the doctrine of the mean,
to develop certain virtues, to provide happiness for the community, to reach
eudaimonia, etc. It is somewhat teleological in that it is ‘goal’ based –
humans aim to achieve eudaimonia, every subordinate aim fulfils a superior
aim which eventually leads to eudaimonia, aim to achieve perfect friendships,
etc. Weaker candidates simply wrote what they knew about Virtue Theory
with little or no reference to the question set. Many appeared to have simply
rote learnt their notes and were unable to apply their knowledge to the
question. Some candidates (and it was also clear from candidates’ responses
some centres) did not understand the difference between the terms
‘teleological’ (aiming for a certain goal) and ‘consequentialist’ (the morality of
an act is determined by its effects).
© WJEC CBAC Ltd.
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(b)
‘It is more important to be a good person that to carry out good acts.’
Evaluate this question.
[A02 20]
Good candidates referred to modern scholars who would support this view
such as MacIntyre, Anscombe, Foot, etc. and were able to provide reason
and/or evidence to support the points they raised. For example, a bad
person can perform a ‘one-off’ good deed, whereas a good person has the
moral ‘nous’ to understand why as a ‘good’ person they must act in a way that
develops their character. Even if a good person does a ‘bad’ act they will
learn from it and develop as a person. Some candidates perceptively argued
that a good person should as a matter of course perform good acts.
Arguments against the contention tended to focus on deontological
approaches such as Kant’s Moral Law and Natural Law both of which focus
on performing duty-based acts. Some candidates were also able to link this
idea to religious approaches to ethics e.g. the Ten Commandments. Others
legitimately referred to consequentialist theories and their focus on the effects
of an act being the overriding priority.
Weaker candidates tended to list the strengths and weakness of Virtue Ethics
with little or no reference to the question or to other ethical theories. As a
result of this much of their response tended to be irrelevant.
Q.2
(a)
Examine Kant’s attempt to define ethics without reference to God.
[A01 30]
Good candidates were able to show thorough knowledge and understanding
of Kant’s theory and were able to demonstrate why Kant rejected a
heteronomous approach to ethics. Kant insisted that in order to be moral
agents humans had to act autonomously and out of duty, whilst using their
ability to reason. However many perceptively noted that Kant failed in his
attempt to completely define ethics without reference to God as he said that
the existence of God was one of the three postulates of practical reason. He
stated that good people must be rewarded and the bad punished in a just
universe, therefore (as this is not always the case in an earthly lifetime) there
must be an afterlife and subsequently God must exist.
Weaker candidates simply wrote what they could remember about Kant’s
Moral Law theory without really addressing the question set. Many appeared
to have simply rote learnt their notes and were unable to apply their
knowledge to the question.
(b)
Kant’s definition of moral statements as ‘a priori’, and therefore
absolute, is unhelpful.’ Evaluate this contention.
[AO2 20]
Good candidates clearly understood the terms ‘a priori’ and ‘absolute’ and
were able to tailor their answer accordingly. Arguments against the
contention included the idea that ‘a priori’ moral statements promote the value
of rational thought and that universalizing rules and making them absolute
provides people with clear guidance. However, some perceptively argued
that you need to be in a particular situation before deciding which actions are
right or wrong. For example Utilitarians would say that ethical knowledge
comes from the consequences of an action. It must therefore be ‘a posteriori’
– after experience. If we take the statement “war is wrong” it could be an
example of ‘a priori’ knowledge, yet observation from history shows that may
have been times when it was the right response.
Weaker candidates often had little or no idea what ‘a priori’ means and often
listed the advantages and disadvantages of Kant’s Moral Law theory. They
also made little or no reference to the ‘absolutist’ nature of Kant’s Moral Law.
© WJEC CBAC Ltd.
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Q.3
(a)
Examine the main features of pacifism with reference to one major
world religion.
[AO1 30]
Good candidates were able to define pacifism and referred to the several
different forms of pacifism e.g. absolute, conditional, selective and nuclear.
They were also able to provide pertinent examples from religious texts (e.g.
Isaiah 2v4, Exodus 20v13, Matthew 5, etc.) and religious leaders (e.g.
Gandhi, Jesus, and Martin Luther King). A number of candidates were able
to link the more relativistic forms of pacifism to some of the Just War
principles.
Weaker candidates tended to right only about the ‘absolute’ form of pacifism
and provided limited responses. Some candidates wrote all they knew about
the ‘Just War’ principles with little or no reference to the question.
(b)
‘Pacifism does not work in the modern world.’ Evaluate this contention.
[A02 20]
Good candidates addressed the question and supported their arguments with
scholarly opinion. Arguments they provided in favour of the contention
included the idea that the Just War principles were developed because
pacifism on an international scale fails to protect a nation from attack. Other
arguments included Bonhoeffer’s attempt to assassinate Hitler as example
that absolute pacifism does not work. He realised that in the face of great evil
absolute pacifism fails to protect the innocent from an evil dictator.
Arguments against the contention included the idea that pacifism has worked
in the past as people such as Gandhi have demonstrated by achieving their
goal through non-violent protest. Some candidates argued for a ‘middle way’
and argued that personal pacifism is more practical and realistic than pacifism
on an international scale because of the threat posed by nuclear weapons.
Weaker candidates tended to focus on just absolute pacifism and to pacifism
throughout history rather than in the ‘modern world’ as referred to in the
question. Some candidates mistakenly used this as an opportunity to write all
they knew about Just War rather than address the question.
© WJEC CBAC Ltd.
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Q.4
(a)
Examine the medical dilemmas of abortion and the welfare of very
premature babies.
[A01 30]
Good candidates referred to issues raised by both abortion and the welfare of
premature babies, but not necessarily in a balanced way. They also
supported the points they raised with scholarly opinion including those of
Jarvis Thompson, Singer, etc., as well as referring to current medical/legal
guidelines. Some noted that what is legal is not necessarily what is
considered to be right from a religious perspective. Common features of
good responses included the concept of personhood, the rights of the
foetus/baby v the rights of other interested parties, the financial implications of
these issues and the sanctity of life v quality of life. Some candidates
perceptively raised the issue that some premature babies now survive at a
time which is currently inside the legal limit for abortion and questioned how
can the legal limit remain at 24 weeks? A number of candidates made good
use of current and pertinent examples to support the points they expressed.
Weaker candidates tended to focus almost entirely on abortion, with many
just referring to religious views and as a result only partially addressed the
question set. Some clearly were unaware what the term ‘premature’ meant.
Others relied too heavily on repetitive examples to illustrate the same point.
(b)
‘A very premature baby should never be allowed to die if human
intervention could keep it alive.’
Evaluate this contention with reference to at least one major world
religion.
[AO2 20]
Good candidates supported the points they raised with reasons and/or
evidence with many referring to scholarly opinion. Several high profile cases
of premature babies were used in order to support a number of different
viewpoints. For example the case of Charlotte Wyatt was often used to
highlight the sanctity v qualify of life debate in this area. Arguments in favour
of the contention included the idea that the U.N. declaration of Human Rights
states “Everyone has the right to life ….” Arguments against the contention
often included religious statements made by some religious leaders that
argued against the use of ‘disproportionate’ or ‘extraordinary’ means to keep
a premature baby alive at all costs.
Weaker candidates often made brief points which lacked further development
e.g. “a premature baby might have a poor quality of life” or “every baby has
the right to life.” Some candidates referred to abortion throughout their
answers as they were unaware what the term ‘premature’ meant and
subsequently much of their response was irrelevant. Others simply repeated
information they has used in (a) with little or no analysis/evaluation.
© WJEC CBAC Ltd.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 PHIL STUDIES IN PHILIOSOPHY OF RELIGION
Principal Examiner:
Delyth Ellerton-Harris
In General
We would request as an examining team that candidates write the question number on the
front of the script.
There was a range of scripts with some excellent answers showing a clear understanding,
mature thought and a good degree of revision. Many students used AS Religious Studies in
their answers showing a comprehensive approach. Pertinent examples and scholarly views
were prevalent.
However, many part b answers were longer that part a answers. The mark scheme shows
the need for appropriate weighting between these two parts and shorter part a questions is a
concern.
Also, there was a trend this year of candidates in part a giving a summary at the end of that
part of information written previously. Whilst it is understood that a rounding-off is intended
to show a grasp of the subject there simply is not the time under examination constraints. In
fact, it becomes repetitious and does nothing to improve the candidate’s mark.
Q.1
When dealing with propositional revelation, we would expect examples of such, from
sacred texts, a creed or a Papal declaration, for example. Many understood that
non-propositional revelation involved the interpretation of events by humans.
Likewise, examples would be expected.
Candidates seem to be misinterpreting both Barth and Kierkegaard on occasion as if
these scholars were suggesting that faith should be based on reason; absolutely not!
It should also be borne in mind that Pascal’s God was the God of the Bible, not the
God of the philosophers.
More could be used of ‘faith seeking understanding’ with candidates referring to the
views of Augustine, Anselm and Aquinas. This would give an interesting point of
reference to the direction that an answer could take.
© WJEC CBAC Ltd.
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Q.2
There were some long explanations of verification and falsification and understanding
was generally shown. However, some candidates failed to mention either analytic or
synthetic statements. If they did, many did not relate the verification principle to the
challenge that it presented to religious language. Instead of giving ‘general’
examples, time would be better spent using religious examples.
Some used the concepts of religious language as analogy, language games and
symbol in their responses to part b and this was valid if they referred to the challenge
presented to religious language by verification and falsification.
It was pleasing to read so many philosophers in part b such as Swinburne, Hick,
Hare and Mitchell. However, on occasion the candidate showed, right at the end of
their point that they may not have really understood what a philosopher was saying
about religious language. So, understanding needs to be checked here.
Q.3
Many part a questions were incredibly short and this was a disappointment. Scripts
were often restricted to an ‘outline answer’ merely stating that there are two stories in
Genesis and referring to Young and Old earth Creationists. Expanded answers
included the examination of issues raised by these accounts, the anthropic principle
and Intelligent Design to name a few. There was misunderstanding of continuous
creation and the anthropic principle. Very few candidates made use of Creation
stories from other religions. Of course, there is no compulsion to do this but it would
certainly have helped those who had very brief answers.
Candidates should also bear in mind that the question was about the origins of
human life, therefore references to the Big Bang were not relevant unless they
somehow directed them on to the start of human life.
Q.4
In part a, references to Ayer, Stace and Hume abounded. But, the general
impression was that these had been learned by rote with little understanding present.
Script after script followed the same patter and the same words.
In that part, some erroneously spent much time on Arminius and/or Pelagius,
material suited to part b.
Case studies were presented which are normally associated with hard determinism.
This is fine if the candidate used these to illustrate what a soft determinist would say
about that case. However, this was not always done hence the material was
irrelevant. Similarly, they needed to refer specifically to theological determinism. It is
not acceptable to use a hard determinist example and manipulate it to an example in
which God’s predestination is stated. We often had candidates saying that God was
responsible for the kleptomaniac’s behaviour!
Part b was also not an evaluation of the validity of free-will or predestination per se.
© WJEC CBAC Ltd.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 BS STUDIES IN BIBLICAL STUDIES
Principal Examiner:
Gwynn ap Gwilym
There were no candidates for Section A.
The candidature for Section B was small, but the general standard was good, with only a
handful of candidates scoring less than 47%. There were a few excellent scripts at the top
end of the scale. Legibility was a problem in some cases, as was spelling – there were, for
instance, several inaccurate versions of the name ‘Ananias’. Students need also to be
informed that what is delivered by a preacher is a ‘sermon’, not a ‘preach’ (plural ‘preaches’)
and that those who study theology are ‘theologians’, not ‘theologists’.
Q.1
Q.2
(a)
What was expected was some exploration of how the Jerusalem Church
exercised self-control and responded to various problems, e.g. the demise of
Judas Iscariot; the Ananias and Sapphira incident; the Hebrew/Hellenist
controversy. While most candidates did indeed address these issues, some
focused on the community’s breaking of bread and attending the Temple to
pray. These things are examples not of the community’s discipline but of its
worship. Nevertheless, on the grounds that they demonstrate a disciplined
approach to worship, candidates who mentioned them were given some
credit.
(b)
In favour of the contention, there was general agreement that Peter’s position
gave the Jerusalem Church the aura of an autocracy. It was, however,
unclear why several candidates maintained that his healing of the lame man
at the Temple gate was proof of this. Against the contention, there were
frequent references to democratic elements, e.g. the election of the Seven,
and to theocratic factors, e.g. the casting of lots to appoint Judas’ successor.
A few candidates erroneously believed that the church’s care of the destitute
was an early form of communism. It was not. There was no attempt at a
systematic redistribution of wealth.
(a)
This, despite being a very straightforward question, elicited only one
response, which seemed to be aware of the main points – the title Son of
David denotes that Jesus is the Messiah; Son of Man is used by Jesus to
emphasise his humanity and later by others to denote Jesus as the
representative human being; Son of God expresses Jesus’ divinity.
(b)
What was expected was some discussion of the historicity of the gospel
accounts which may, or may not, have attributed to Jesus words that he did
not say, and of whether or not his actions in themselves constitute a claim to
be the Messiah.
© WJEC CBAC Ltd.
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Q.3
Q.4
(a)
By and large, this question was well answered. There were some good
expositions of Paul’s activities and writings, the Judaizers’ position and the
Council at Jerusalem.The main weakness was to focus entirely on Paul’s
mission, all but ignoring the Peter-Cornelius incident and ignoring entirely
Gentile converts made by others, e.g. Philip.
(b)
This too earned good marks for those who attempted it. In favour of the
contention, there was a general awareness of Paul’s quarrels with the
Judaizers and with Peter and James. Some referred to the Lesser
Commission. While arguments against the contention correctly cited the
Great Commission and the accomodating decisions made by the Council at
Jerusalem, few examples were given of any outreach to Gentiles by anyone
other than Paul.
(a)
There was evidence of a detailed study of the relevant texts in Romans 7:1-6
and I Corinthians 7. Most candidates were able not only to summarise Paul’s
arguments, but also to provide some appropriate analysis. The background in
Jewish and Greco-Roman culture was well understood, as was Paul’s
traditional view of marriage as a divine institution that must not be broken.
There was a general awareness that Paul’s views were guided by a mistaken
belief in an imminent parousia (the spelling of the word ‘parousia’ was often
flamboyantly innovative). Several responses referred to Paul’s alleged failed
marriage, for which there is not one iota of concrete evidence.
(b)
The relevant issues were adequately addressed by most. The argument in
favour of the contention, namely that Paul adds a second exception clause to
Jesus’ teaching on divorce, was justly countered by an assertion that Paul
makes no mention of a first exception clause, that the exception which he
makes is aimed at a new dilemma and that he is careful to distinguish
between his own teaching and that of Jesus.
© WJEC CBAC Ltd.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 CHR STUDIES IN CHRISTIANITY
Principal Examiner:
Gwynn ap Gwilym
The general standard was good, with all but one of the candidates scoring over 50% of the
marks available. However, the candidature was so small that meaningful comment is
difficult. The following remarks may be of some assistance to future students
Q.1
Q.2
Q.3
(a)
While the threefold ministry practised in the Orthodox, Roman Catholic and
Anglican Churches was well understood, there was little awareness that
Nonconformist ministers may be ordained to serve a connexion (Methodism)
or a congregation (Congregationalism), or that in some denominations (e.g.
Presbyterianism), church elders, as well as ministers, are ordained. There
was a tendency to put far more emphasis on the pastoral than the
sacramental role of ministry.
(b)
There was a general consensus against the contention. However, it was
often unclear what distinguished ordained ministry from lay ministry,
especially in traditions that allow lay ministers to consecrate the eucharistic
elements. In most traditions, the ordained minister has a special calling to
teach, to sanctify and to govern.
(a)
Candidates who responded were well aware of the First Quest for the
Historical Jesus (Reimarus to Schweitzer), and with the Second Quest
(Käsemann and Bornkamm), which began in response to Bultmann. There
was, however, little exploration of recent developments, the so-called Third
Quest, e.g. E.P.Sanders and others. Reimarus’ name was often misspelled.
(b)
In favour of the contention, the call for demythologisation was well
understood. Arguments against the contention were weaker. No one
referred to claims made by Jesus himself, e.g. in response to Peter’s
Confession, or explored the divine power attributed to him in the gospels.
(a)
Several candidates made reference to the works of specific feminist
theologians. There were some good examples of how the church’s
patriarchal and androcentric culture has influenced its scriptures (male
language and imagery), theology (the denigration of women) and practice
(banning women from ordination). Paul was often roundly criticised for
asserting that women should be silent in church, but given little credit for
writing that in Christ there is no male or female. There was little mention of
female church leaders in the New Testament, or that the discipleship of
women in the gospels often excels that of men.
(b)
This was well answered. Arguments in favour of the contention, namely that
feminist theology causes divisiveness, and is itself divided, and that the
church has more pressing problems, were adequately balanced with counter
arguments based on the claim that the marginalisation of women is
unacceptable in a Christian context.
© WJEC CBAC Ltd.
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Q.4
(a)
The one candidate who responded to this question wrote competently about
Liberation Theology, Pentecostalism and Feminist Theology (which was fine,
as Question 3 had not been attempted). Oddly, no mention was made of
perhaps the most obvious development of all, the growth of the Ecumenical
Movement.
(b)
While there was an attempt to construct an argument here, there was little
appreciation of what appears to be the church’s innate conservatism and
introverted attitude. Neither was there any mention of its prophetic utterances
in the twentieth century on such issues as communism, apartheid,
discrimination and poverty.
© WJEC CBAC Ltd.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 ER STUDIES IN EASTERN RELIGIONS
Principal Examiner:
Wendy Dossett
General Comments
The poor use of scholarly sources appears to be a growing weakness. Whilst in previous
years it seemed that a small minority of candidates made quotes up, this problem seems to
becoming much more widespread. This practice seriously undermines the credibility of
answers and centres should warn against it in strong terms. Candidates may be assisted by
some training in how to use scholars. More discernment in the appropriate selection of
sources for the question set and the argument being proposed should be developed.
Candidates could also engage more deeply with the scholarship, developing and reflecting
on scholarly ideas. Too often quotes are randomly 'thrown in' without any relevance or
context thus making no contribution to enhancing the answers. Candidates should be
reminded that part of the purpose of an exam is to provide an opportunity for them to show
examiners that they have read and reflected on scholarship, not simply that they can
rehearse information or defend arguments.
Candidates should be encouraged to draw on their entire knowledge of the specification in
order to answer questions. Some answers were needlessly narrow in scope because of a
strongly compartmentalised approach to revision (or teaching). The levels of response
descriptors encourage candidates to make ‘connections between elements of the course of
study.’ The strongest candidates do this as a matter of course, but the lower scoring
candidates could be encouraged to do it more effectively than they do. There was less
evidence of this year of overly selective teaching, missing sections of the specification, but
still little evidence that candidates, other than the very strongest, really see the connections
between topics.
As in previous years, evaluation still needs to be more tightly organised, and AO2 skills more
clearly evidenced. Arguments should be presented, supported by reasoning and evidence,
counter arguments analysed, and the piece concluded. Some still take a GCSE ‘arguments
for and arguments against’ approach, which greatly limits their ability to demonstrate AO2
skills. We even saw an example of the GCSE acronym FARM (for, against, religion, me)
jotted in a margin. Too often answers are 'lost', swaying from a 'yes' argument to a 'no'
argument and back again, with an 'I don't know' argument somewhere in between. This
often leads to confusion in which the candidate is apparently unsure with what they are
agreeing or disagreeing.
There were some unfortunate failures to properly take account of trigger words this year,
which led to the underperformance of some candidates. These are dealt with in the reports
on the relevant questions, but it is a general point that the skill of reading and responding to
the question as it is written should be highly valued and highlighted at every opportunity.
Overly long introductions to answers giving background information usually mean there is
not enough time to address the trigger words and properly answer the question.
© WJEC CBAC Ltd.
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Section A: Studies in Buddhism
Q.1
(a)
Outline the main features of the Pali Canon.
This was the most popular question on the paper. It was generally well
answered with the majority of the candidates showing satisfactory to good
knowledge of the Pali Canon. Few candidates were able to demonstrate the
‘mature’ understanding required for Level 7, however some of the best
candidates did outline the significance of features of the Pali Canon and
explained some of the different genres found within it, sometimes using
appropriate examples to illustrate their answers and demonstrate their
knowledge and understanding.
(b)
‘The Pali Canon is the most important body of scripture in Buddhism.’
Evaluate this view.
The major weakness here was the artificial limitation of answers to a
comparison of the relative significance of the Pali Canon and the Lotus Sutra.
Some students seemed to think that all Mahayana Buddhists read the Lotus
Sutra. Students missed opportunities to talk about a range of other scriptures,
or of traditions which eschew scriptures. The better answers demonstrated
an awareness of diversity and the complex role of scriptures within Buddhist
traditions. Candidates need to be encouraged to think more deeply about
evaluation questions and to draw on knowledge they have of the tradition
more generally rather than to stick to a simply GCSE style one-dimensional
approach.
Q.2
(a)
Examine who it is in Buddhism that achieves nirvana.
The main weakness here was that many candidates, and not only the weak
ones, failed to understand the overall requirement of the question. They
focused on defining nirvana rather than focusing on who reaches it. The best
candidates were able to balance their answer between defining Samsara and
Nirvana and using their understanding to show who achieves Nirvana. The
majority of candidates wrote about the Arhat and Bodhisattva and the best
candidates referred to modern day enlightened beings, celestial Buddhas and
the historical Buddha. Some candidates explored the personal identity issue
behind the question (i.e. what is the definition of a person when there is no
soul), and some candidates explored the philosophical complexities of the
trajectory of the bodhisattva (does a bodhisattva reach enlightenment if they
have put saving others in front of their enlightenment?) and used Paul
Williams to good effect here. Some candidates showed knowledge of the
three bodies of the Buddha, and many candidates were able to successfully
explore the notion of Buddha-nature .
(b)
Assess the view that the attainment of enlightenment is an unusual
event in Buddhism.
Some poorer answers skimmed the surface of this question and failed to go
much further than asserting that it was rare in Theravada and common in
Mahayana. Better answers not only offered explanations for this view, but
presented it in a more nuanced fashion, explaining the diversity within
Mahayana Buddhism, drawing on knowledge of Zen and Pure Land from their
work in other sections of the specification, and critically reflecting on the
problems of defining enlightenment in the first place.
© WJEC CBAC Ltd.
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Q.3
(a)
Explain the significance in Buddhism of ‘going for refuge.’
Most candidates gave an account of the importance of the three jewels as
cornerstones of Buddhism, the formal practice of going for refuge in ritual
contexts and its significance for Buddhists. Some of the best candidates
wrote very persuasively and sensitively about the emotional dimensions of
going for refuge and what it means in the context of a world which seems to
be otherwise run on consumerism. Good answers included references to the
diversity within Buddhism and wrote about the practice of the nembutsu as
going for refuge in the Buddha Amitabha, the Lotus Sutra and the daimoku,
and the centrality of the practice of going for refuge in FWBO/Triratna.
Weaker candidates wrote only on the three jewels, missing the point of the
question which was about the significance of ‘going for refuge.’
(b)
‘The Buddha is the most important refuge in Buddhism.’ Assess this
view.
Weaker candidates offered answers that would have scored highly on a three
jewels question at AS, but missed the focus on ‘refuge’. The majority of
candidates however were able to offer nuanced answers which reflected a
grasp of the complexity of the notion of ‘Buddha’ in Buddhism.
Q.4
(a)
Examine the lifestyle of members of the FWBO/Triratna.
The main weakness here was a failure to read the question. Far too many
otherwise able candidates focused on the history of the FWBO/Triratna.
There were long accounts of Sangharakshita’s life story, only tiny parts of
which were relevant. The best answers explored what was meant by
commitment being more important than lifestyle, right livelihood, the three
jewels, the centrality of the practice of certain types of meditation, the role of
the emotions in the religious life, spiritual friendship, etc.
(b)
‘In trying to appeal to British people, Buddhism has adapted too much.’
Evaluate this view.
Mixed answers with many candidates writing about why Buddhism appeals in
the West rather than showing how the process of appealing often leads to
adaptation. Some candidates were able to refer to traditional Buddhist
organisations in the West who strive to preserve the traditions found in
Buddhist countries. Some stronger candidates made an argument that
adaptation was inevitable and had always occurred throughout the spread of
Buddhism, and had a scriptural precedent in the concept of upaya – skilful
means. The very best candidates explored the values mismatch between
western consumerism and Buddhist ideals. Weaker answers tended to focus
on robes and alms-round issues rather than anything more substantial. This
question offered many examples of the failure to get off the ground with
evaluation and AO2 skills. Lots followed the pattern of ‘yes in some ways
Buddhism has adapted (sometimes these ways were listed), but in my opinion
it’s not too much.’ This approach led to superficial answers which showed no
quality awareness of diversity nor of its implications.
© WJEC CBAC Ltd.
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Section B: Studies in Hinduism
Q.1
(a)
Examine the reasons why it is difficult to determine how Hinduism
began.
This was a very popular question which was generally well answered.
Stronger candidates critically examined the evidence throughout and whether
it was significant in determining the beginnings of Hinduism. They also
explained problems with the term Hinduism. Weaker candidates just
described the archaeological record without the discussion needed.
(b)
‘Modern Hinduism is completely different to Vedic religion.’ Evaluate
this contention.
Most candidates were able to show how aspects the Vedic period
underpinned modern Hinduism but how it has also moved on and some also
gave examples of later developments, The best candidates drew on their
overall knowledge of the specification.
Q.2
(a)
Explain, with reference to the text, what the Bhagavad Gita teaches
about Bhakti Yoga
Only a handful of candidates attempted this question but those that did had a
good understanding of the place of Bhakti in the Bhagavad Gita. Quotes
were appropriate and commented upon. Some candidates linked Bhakti in the
Gita with the practice of Bhakti in modern movements such as ISKCON. A
very small minority of weaker candidates recounted the story of the Gita and
failed to focus on the question.
(b)
Evaluate the view that the complex nature of Krishna makes the
Bhagavad Gita a difficult text.
Candidates referred to the theological complexity of Krishna in his role of
avatar and Supreme Being. They also explored features of the Theophany as
presented in chpt 11. They demonstrated awareness of the different levels of
interpretation of the Gita’s story, but also highlighted its popularity and clear
messages about dharma, karma and bhakti. This was for the most part a well
answered question.
Q.3
(a)
Examine the relationship between Hindu religion and politics.
Very few candidates answered this question. Where it was answered some
answered it extremely well, drawing on quotations from Gandhi, knowledge of
independence and partition, and notions of a religiously plural India. Some
however merely gave a history of Hindutva .
(b)
‘Hindutva (Hindu nationalism) has had no impact at all on modern Hindu
religion.’ Assess this view.
Those that chose to answer this question were able to do so reasonably well,
though they tended to focus on an evaluation of the legitimacy of Hindutva
rather than assessing its impact on the religion.
© WJEC CBAC Ltd.
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Q.4
(a)
Examine the challenges faced by Hindu women.
This was by far the most popular question on the paper. The question always
draws strong opinions from candidates but the very strongest are able to
demonstrate some reflexivity by reflecting on gender issues in their own
culture whilst expressing opinions about another. It would be good to see
more of this, and of an awareness of the ironies and limitations of any culture
judging the values of another. It would also be good to see more awareness
of the diversity in the treatment of women, and the role of reform groups
(religious, social and political) in the reconstruction of gender in India. Strong
candidates examined the changes through history of the challenges faced by
women. Most candidates saw the role of women negatively and focused on
the Manusmiriti, stridharma, arranged marriage, female foeticide/infanticide
and sati/widowhood. Knowledge of these was varied and understanding even
more so, although generally this was a well answered question.
(b)
‘The treatment of women in Hinduism is unjustifiable, especially when
Hindus worship the feminine divine. Evaluate this contention.
This was less well answered than part (a). Some candidates merely wrote
about the treatment of women (often repeating material submitted in (a))
without referring to the feminine divine. The best answers described the
ambivalence of goddesses as role models either for empowering women or
for reinforcing patriarchy; and explored the complex relationship between
theology and practice.
Section C – Studies in Sikhism
Only one centre submitted candidates who answered this section so it would not be
appropriate to report on the standard reached.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS3 WR STUDIES IN WESTERN RELIGIONS
Principal Examiner:
Richard Gray
General Comments
As in previous years, the paper proved accessible with all questions being attempted for
Judaism and the full range of marks being awarded. There was a very low entry overall
again this year and again a slight decrease on last year, and this was most noticeable in the
Islam option for which only a very few candidates were entered. Not all questions were
attempted for Islam and as such it is very difficult to ascertain the success of the questions
overall on such minimal evidence. For Judaism, all questions were answered by the spread
of candidates, although the most popular questions were 2-4 with 2 (Reform Judaism) being
the most answered. There were some excellent responses that selected from and
presented a range of knowledge, giving detailed evidence and examples to support
explanation. In addition, some evaluations displayed a mature and comprehensive
understanding of the issues. With the (a) questions however, there were candidates that,
despite presenting the relevant materials, offered a limited focus in relation to the specific
demands of the question set. This was sometimes the same with the (b) answers, although
as always the strongest candidates focused on the precise view for evaluation. Some
candidates tended to have a slightly different focus (possibly prepared) or discussed
generally rather than specifically around the issues. Despite this, there were very few
answers that had little understanding or no real focus for evaluation.
Section A: Islam
Q.1
There was only 1 answer for question 1 and this was reasonably weak. Although just
a basic understanding of the sources of shari’a law was presented in a there was
some appreciation of the issues surrounding the view presented in the statement for
(b) such as divine revelation and human rigour in compilation, although there was for
the latter no mention or awareness of the isnad (narrator) or matn (text) rulings.
Q.2
This question was not answered.
Q.3
(a)
The question on the role of women was answered reasonably, although it
would have been better to draw upon more specific Islamic teachings beyond
simply the traditional views that related more to status (more relevant to b).
Best answers really focused on the significance of a woman as key to the
success of both the family and the wider Islamic community. 3b gave plenty of
opportunity to explore the challenges that modern day ‘Western’ life brings,
although some candidates drew from examples further afield from the
‘Western’ focus.
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Q.4
This question provided the opportunity to explore the early relationship between
Islamic principles established by Muhammad as both ‘prophet and statesman’. This
relationship was not really explored to its full extent. The b answers were better in
that the sense of equality in Islam was used to good effect in relation to democracy,
although the full extent of democratic principles across society and religion were not
drawn out.
Section B: Judaism
Q.1
Q.2
Q.3
(a)
Very ‘hit and miss’. Some answers were weak and others strong. Best
answers had a firm understanding of the historical context and sequence of
events as they unfolded in relation to the emergence of Hasidism. Weaker
answers tended to miss the significance of the latter and instead focus on
tradition differences between Hasidism and other forms of Judaism and
associated debates.
(b)
Some good weighing up of the pros and cons between maintaining a strict
separateness and identity against the issues that are involved with
assimilation. Good answers overall appreciating the role of Hasidism within
Judaism.
(a)
The question asked for both beliefs and practices distinctive of Reform
Judaism. As expected, candidates were very knowledgeable about the
beliefs and made good use of the historical background to the emergence of
Reform Judaism to illustrate the principles behind these. Quite naturally,
these then fed into the practices as clear exemplification. Overall, balance
between belief and practice was achieved although it is important to note that
in such a question balance is not a necessary prerequisite for highest marks,
as long as both aspects of belief and practice were dealt with in the answer in
some way.
(b)
Most answers used the basic notion of ‘law’ or ‘tradition’ in understanding the
term ‘covenant’ and points made were very general making the overall
argument evenly divided between two main views. The best candidates
explored the notion of ‘covenant’ and used it to debate both the contextual
and hermeneutical relevance of the issue.
(a)
There were some very good and detailed answers in relation to Shabbat
observance and its importance; however, the question asked for this to be
explained in the context of “family life in Judaism”. Unfortunately, many
answers either missed this or merely dealt with it superficially, although
answers that gave detail in explanation regarding the importance of Shabbat
were highly credited. As expected, the highest levels were awarded to the
few answers that actually answered the question in its fullest sense by
explaining the role of Shabbat in family life. One or two very perceptive
observations hinted at ‘family’ not just being the immediate Jewish biological
unit but embracing the whole Jewish tradition as the ‘family of God’.
(b)
Some good answers in general with most focusing on the crucial role a
mother has in Shabbat and balancing this against her wider role within and
beyond the family. Many answers pointed out that education, personal
religious observance and matriarchal lineage were just as vital. Overall, some
good, balanced assessments.
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Q.4
(a)
Despite the question asking for three different views of Jewish suffering, most
answers used specific named theologians to highlight each distinctive
response. This did not in anyway impair the quality of some answers. A few
answers focused on specific responses and then used the theologians as
examples. Either way there were some very detailed and highly accurate
answers presented.
Q.4
(b)
As always, with evaluative responses to the Holocaust, it is difficult not to be
moved by the personal and reflective responses offered by candidates in
response to such a human tragedy. It is a privilege to read and share the
thoughts of some very mature and sensitive young minds on this issue. This
year was no exception and there were some very considered answers offered
that explored the desperation of some to make sense of events and salvage
meaning in relation to their faith. This was pitted against the feeling of
absolute dejection, horror and disbelief by some to see any value in traditional
Jewish beliefs about God and who embraced the view of the futility of religion.
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RELIGIOUS STUDIES
General Certificate of Education
Summer 2014
Advanced Subsidiary/Advanced
RS4 HE HUMAN EXPERIENCE
Principal Examiner:
Karl Lawson
General Comments
The paper included a range in the quality of responses, showing that candidates found this
paper to be accessible. As with previous years, some centres entered candidates en masse
for a particular question, and larger centres’ answers were structured quite similarly. This is
to be discouraged as this has a limiting effect of directing students to memorize set answers.
Some centres, as in previous years, did this to the extent that word for word repetition of
examples, scriptural references and comparisons were seen. In these centres better
candidates wrote clearly yet without the flair or freedom of expression normally associated
with the higher levels. It was obvious that some candidates were presenting knowledge that
they barely understood. Many candidates and therefore centres still believe in the old adage
‘never mind the quality feel the width’ or in this case length. Some candidates wrote at great
length and included in their answer an A-Z of a particular religion whether it was relevant or
not. Many answers especially in the (b) questions were entirely unfocused. It was
impossible to follow their train of thought and the relevance to the question was completely
lost. The best answers were concise and focused on the question. The majority of
candidates used quotations either by scholars or from religious texts. However candidates
need to realise that credit is given for relevant quotations that are used in support of
arguments or knowledge presented. Many seem to believe that it is acceptable to quote
anything from a particular religion relevant or not. Candidates should also be aware of the
difference between quoting and paraphrasing. There continues to be a somewhat alarming
rise in the level of misunderstanding from many candidates entering this examination. Some
candidates wrote as if they’d been misled – Moses according to one candidate received the
10 Commandments on Mount Shanghai and according to a number of candidates the soul
enters the body at the moment of contraception!! It was of note that a fair number of
students had difficulty with their presentation/handwriting to the extent that writing was often
very difficult to read and they should be encouraged to work to their best advantage by
ensuring that their work can be read. Another general feature of this year was the tendency
to write as much (sometimes more) for part b than for part a. Repetition of answers across
both parts was very common. Finally, students using Christianity as a source of scholarship
and understanding in their writing seemed remarkably unaware of the significance of the
person and work of Jesus Christ. It seems that individuals are being taught that heaven is
achieved, or won, by moral action alone that misses much of what Christianity teaches.
Again, this leads to a feeling of a diminishing understanding of what makes the world
religions distinct and unique. Preference is being shown for mining religion as a source of
RS4 examples rather than understanding the wider context of what the religion teaches.
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Q.1
Q.2
(a)
On the whole answers tended to be descriptive rather than supported through
scholarship. Political leadership was not accepted as a form of religious
authority. Candidates wrote at length in a general fashion rather than focus
on the demands of the higher level descriptor, consequently answers tended
to be low level. It was a common feature for candidates to provide in depth
explanations of ethical theories as if it was an AS ethics question. This
tendency was also true elsewhere, when individuals would describe aspects
of religion e.g. what is the bible, who is the pope, what is conscience without
applying this to the question. Some candidates discussed how the different
forms of authority may give differing answers to the same ethical dilemma
and were able to talk about the weight given to each form of authority by
different denominations. Some good responses included examinations of the
different approaches taken by the current and previous Popes and the current
and previous Archbishops of Canterbury, showing excellent awareness of
contemporary religious authority. Weaker responses tended to explain the
different forms of authority with very brief comments about how these would
influence believers. Most candidates were able to identify legitimate types of
religious authority. However many were too descriptive and gave a lengthy
narrative of how these authorities developed e.g. the development of the
Qur’an. The main weakness however was in dealing with their influence on
religious believers. Many examples were very superficial e.g. the Bible is
used in church services without really getting to grips with how the Bible really
influences the lives of Christians.
(b)
Analysis tended to be limited and examples limited to secularisation of society
with regards to issues that affected the general populace or to religious
authority that had lost support because of extremist viewpoints such as those
represented by the Westboro Baptist Church. Few distinguished the
subtleties of Islamic thought. Several discussed religious authority in
Buddhism and related it to teachings. Many discussed the influence of
religion upon law. Some referred to conscience and most argued against,
with religion against science and talked about the decline in religion especially
due to scandals and the decrease in tradition. Referring to Buddhism there
was arguing about the authority of the monastic order and comparison of
Mahayana against Theravada. Again there was reference to the Dalai Lama
and Thich Nahn Hahn. Some scripts argued very effectively for and against
Hindu and Christian Scriptures with excellent comparison of similarities and
differences between them. Weaker responses tended to miss the word
‘authority’ in the question and simply focused on respect for religion as a
whole.
(a)
The standards of response varied. Many seemed to try and cover too much
(various typologies of religious experience, combined with a whole range of
things from visions to NDEs. Like last year, some candidates did not clearly
link NDEs to religion. As with last year, there were also a few inaccuracies –
for example, describing and applying James’ mystical experience typology as
applicable to religious experience in general. Several candidates tended to
bring in a lot of information from the A2 Philosophy specification – i.e.,
verification, falsification, Aquinas and analogies, Hume’s critique of miracles
(applied to religious experience), Swinburne’s credulity defence, Hick’s
eschatological verification, etc. Some candidates also provided a paragraph
on Freud’s negative psychological view, although answers here tended to be
very general and basic here. The best candidates were the ones who took
the time to construct a clear introduction in which they interrogated the
question; they explained how the terms would be interpreted, and the
parameters of their answer.
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Q.3
(b)
The most significant issue here was that answers were not always focussed
on God. Arguments against referred to James, Freud, delusion, Dawkins.
References were made Buddhism not proving God with religious experiences,
together with references to Buddha nature, Bodhisattvas and some belief in
divine beings in Tibetan Buddhism in more subtle and distinguished answers.
Arguments against included references to Schleiermacher. There were a
great number of spelling errors of basic words e.g. ‘religeon’ and ‘interiprit’,
with no capitals for Bible or God and candidates should be encouraged to
learn these essential spellings. Simplistic criticisms of religion by Freud were
quoted and explained inaccurately. There was sometimes a large amount of
narrative with Mahayana and Theravada getting back to reality. The classic
religious experiences were argued about against Swinburne, Freud and
arguing about forms of Buddhism. Commonly abbreviations were used such
as RE for religious experience and this should not be done. Many references
were made to Teresa of Avila, Kierkegaard, Hay and some referred to HD
Lewis, Peter Sutcliffe, AJ Ayer, Wiles, Alston. Swinburne’s principle of
testimony and credibility were extensively referred to and there was some
good use of Tillich talking about the need for revelation.
(a)
Candidates who had a clear grasp of the difference between nature and
purpose tended to do fairly well, even without a massively detailed grasp of all
the ideas they mentioned. Breadth was often a feature. However a
significant number did not appear to grasp the difference between nature and
purpose, which given the fact that this is a pre-release paper I found
surprising. A few managed to write an entire essay without including the
words nature or purpose at all. Some candidates who had studied philosophy
used the Irenaean theodicy to good effect in answering the question. Areas
commonly discussed also included the sanctity of life, the mind/body debate,
human sin, stewardship and the free will/determinism debate. Better
responses included a wide range of quotations from holy books and reference
to large numbers of scholars. Educational visits had clearly been a prominent
part of preparation for this question and candidates used responses from
contemporary religious leaders to good effect. Some candidates made
excellent reference to Natural Law and Situation Ethics as part of their
answers, but weaker responses tried to combine religious purpose and ethical
theory in very tortuous ways that were not entirely convincing. Some
candidates stated one purpose of life within one religion at the beginning and
proceeded to give a very long response focused entirely on this purpose, for
example, stating that the purpose of life in Islam is to follow the 5 Pillars
followed by a five page account of the five pillars with no reference to nature
of life or any other purpose. Other candidates gave a general response from
one religious perspective which, while often accurate, demonstrated no
scholarship or diversity whatsoever. Candidates who have not studied
Buddhism as part of their other units would often be well advised to avoid
referring to Buddhism for unit 4 as more errors in understanding were shown
here than in all the other religions put together. One common error worth
mentioning was the assertion of far too many candidates that the Christian's
main purpose in life is to follow the Ten Commandments. These candidates
should be reminded that the teaching in Christianity is actually that the
Christians's main purpose in life is to model their life on Christ – but the clue
in the word was hardly ever identified as to a Christian's purpose in a way that
was not replicated for the Muslim or Hindu. Consequently it was the rare
script that got to any concept of faith being part of the nature of life and faith
in Christ as the purpose for a Christian as the nature looks to be fulfilled in
eternal life. Pelagianism is alive and well in many a classroom!
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Q.3
(b)
There was once again a significant amount of mistaken understanding and
writing about Augustine and freewill, together with predestination. There was
a some misunderstanding about the purpose of predestination and how this
though developed through different scholars. Augustine and Calvin’s thinking
was mixed up and not clearly discerned. Atheists, Hume, Hick were all
referred to. The parable of the celestial city was not used effectively, nor the
feat of judgement. Some discussion considered that we are just influence by
love with references to the work of the grey nuns of Montreal who provide
medical care and shelter for abused women, as well as references to Hick’s
soul making. A number of scripts referred to Epicurus and a quote on ancient
Greek tombstones as well, together with references to Durkheim and Smart.
Stronger scripts points out that the law is influenced by Christianity and stated
that people can live happy lives now. Some talked purely about Hinduism in
b and the answers were disappointingly limited in comparison to a. Answers
comparing Christianity, Judaism and Buddhism were very descriptive and the
subtleties of different beliefs e.g. some belief in reincarnation in
mystical/orthodox Judaism were not referred to. There was lots of AO1 type
of material on the world religions which was put in AO2 and candidates need
to distinguish where material should be best put e.g. festivals, karma and
judgement. Religion vs ethics was a common theme and the arguing about
ethics tended to be very weak indeed concentrating mostly on Dawkins and
science, and rarely to anything else. There were lots of references to
fundamentalists and 9/11. References to Sheol were often wrong and
simplistic, but Karma references were accurate.
GCE Religious Studies Examiners' Report - Summer 2014/GH
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