Sentences with phrase «approaches to teaching in»

Culturally responsive pedagogy is a student - centered approach to teaching in which the students» unique cultural strengths are identified and nurtured to promote student achievement and a sense of well - being about the student's cultural place in the world.

While it is impossible to state that this is widespread in all programs, there are plenty of schools that have turned to this approach to teaching in undergraduate and graduate programs alike.

Arts Integration is an APPROACH to TEACHING in which students construct and demonstrate UNDERSTANDING through an ART FORM.

Visible Learning is his suggested approach to teaching in a way that incorporates many of the significant drivers of achievement...

Philosophy for Children (P4C) is an approach to teaching in which students participate in group dialogues focused on philosophical issues.

Arts integration is an approach to teaching in which students construct and demonstrate understanding through an art form.

It's a time to deepen your approach to teaching in affinity with other Black teachers.

Differentiated instruction is an approach to teaching in which educators actively plan for students» differences so that all students can best learn.

School Programs uses a thematic - based approach to teaching in the galleries.

Although the resume has little room in which to expound on your philosophy, a few references to your approach to teaching in the Resume Profile and Experience sections can convey your level of commitment to, and passion for, your profession.

Not exact matches

Steve Jobs taught me to approach business in a way that isn't focused on money.

In theory, nothing is stopping big companies from taking the same strategy approach as startups do, as I teach in my seminar «Three Ways to Get Back Your Company's Start - upness» at Babson College's Executive Education CenteIn theory, nothing is stopping big companies from taking the same strategy approach as startups do, as I teach in my seminar «Three Ways to Get Back Your Company's Start - upness» at Babson College's Executive Education Centein my seminar «Three Ways to Get Back Your Company's Start - upness» at Babson College's Executive Education Center.

The Hunter Hub is the University of Calgary's new initiative to engage and immerse students, faculty, staff, alumni and the community in a culture of entrepreneurial thinking, challenging them with a new and bold approach to teaching, learning, discovery and knowledge - sharing.

I can tell you without doubt, the teachings in my trading course and my trading strategy and approach, if applied how I teach it, will get you to the finish line a winner.

When brought in as a motivational sales speaker, Marc teaches salespeople to focus on avoiding those objections altogether — by helping the prospect articulate the exact value of solving their key challenges before even approaching the cost of the solution.

For myself, I find that Jesus in the Synoptic Gospels taught direct access to the Father far more than the intermediary approach.

@KatMat: your analogy would begin approaching realism if: — during the pledge of allegiance kids were forced to say «one nation under The Orioles» — our nation's currency said «In Dallas Cowboys We Trust» — if millions were slaughtered, tortured and burned to death because they weren't fans of The Pittsburgh Penguins — if NASCAR fans endlessly attempted to have Intelligent Car Driving taught beside Evolution in science class as a possible explanation for how mankind developed — if «the 5 D's» of Dodgeball (Dodge, Duck, Dip, Dive, Dodge) were constantly attempted to be made into law so everyone would live by the same ridiculous notions, even if those notions knowingly discriminate — if nutters constantly claimed America was founded on the principles of Darts, even though our country SPECIFICALLY calls for a separation between Darts and State because the founders knew the inherent dangers of Darts becoming government instead of staying in the realm of sport where it belonIn Dallas Cowboys We Trust» — if millions were slaughtered, tortured and burned to death because they weren't fans of The Pittsburgh Penguins — if NASCAR fans endlessly attempted to have Intelligent Car Driving taught beside Evolution in science class as a possible explanation for how mankind developed — if «the 5 D's» of Dodgeball (Dodge, Duck, Dip, Dive, Dodge) were constantly attempted to be made into law so everyone would live by the same ridiculous notions, even if those notions knowingly discriminate — if nutters constantly claimed America was founded on the principles of Darts, even though our country SPECIFICALLY calls for a separation between Darts and State because the founders knew the inherent dangers of Darts becoming government instead of staying in the realm of sport where it belonin science class as a possible explanation for how mankind developed — if «the 5 D's» of Dodgeball (Dodge, Duck, Dip, Dive, Dodge) were constantly attempted to be made into law so everyone would live by the same ridiculous notions, even if those notions knowingly discriminate — if nutters constantly claimed America was founded on the principles of Darts, even though our country SPECIFICALLY calls for a separation between Darts and State because the founders knew the inherent dangers of Darts becoming government instead of staying in the realm of sport where it belonin the realm of sport where it belongs

The variety of approaches to authority is illustrated in the way different traditions try to put an exclamation point on their teaching.

And the book also offers a deliberately wide array of approaches to trinitarian issues, including not only historical and systematic theologians, but biblical scholars and analytic philosophers of religion, writing from a variety of theological and communal points of view» Roman Catholic, Protestant, and, in one case, Jewish (the New Testament scholar Alan Segal, who contributes an instructive if somewhat technical chapter on the role of conflicts between Jews and Christians in the emergence of early trinitarian teaching).

While couched in different language, Catholic social teaching has much in common with this approach, in its overriding concern to safeguard the unique dignity of every human person, created in the image and likeness of God, and in its emphasis on the duty of civil authority to foster the common good.

Both in the secular world and in the church, our characteristic approach to human frailty is not chastisement and dire threats, but understanding; not calling people to repent their sins, but teaching people the gentle arts of self - acceptance; not an ethic of cross-bearing, but an ethic based on the value of self - actualization.

In Richardson's book there are seven chapters ranging from an examination of Newman's early philosophical stance, the influences that formed him and led him to coherence in the development of his approach to knowledge and commitment, to his teaching on apprehension, assent, inference and the illative sensIn Richardson's book there are seven chapters ranging from an examination of Newman's early philosophical stance, the influences that formed him and led him to coherence in the development of his approach to knowledge and commitment, to his teaching on apprehension, assent, inference and the illative sensin the development of his approach to knowledge and commitment, to his teaching on apprehension, assent, inference and the illative sense.

The second issue that could have beenaddressed is that raised by Patrick FitzPatrick who saw the «deprecation of reason in order to make faith more acceptable'a s a difficulty in Newman's approach to his teaching of the illative sense.

Calvary Chapels place great importance in the practice of expository teaching, a «verse by verse, chapter by chapter, book by book» approach to teaching the Bible.

To me, Wright's approach makes the most sense of 2 Timothy 3:16: «All Scripture is inspired by God and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.»

Finally, if we are to take seriously an organic approach to narrative teaching, we will tell stories from different eras of history and different parts of the world, but we will also tell stories that are happening in our midst.

For they have taught that some receive it sacramentally only, to wit sinners: others spiritually only, those to wit who eating in desire that heavenly bread which is set before them, are, by a lively faith which worketh by charity, made sensible of the fruit and usefulness thereof: whereas the third (class) receive it both sacramentally and spiritually, and these are they who so prove and prepare themselves beforehand, as to approach to this divine table clothed with the wedding garment.

Instead of using the Church's own teaching and approach, summed up in the Catechism of the Catholic Church, the CES imagines that it is better to use the ideology which has dominated Catholic education in England and Wales for too long and with woeful results.

What I am calling for here is for the Birmingham programme to present that approach in a more systematic way which will show to best advantage the compellingnature of the Church's moral teaching as true.

An approach that enthusiastically accepts Church teaching in this area will also find it much easier to manage the related relationship between school and parents.

It is an approach G K Chesterton identified and criticised in his essay «The New Case for Catholic Schools», published in 1950 as part of a collection entitled The Common Man: «If Catholics are to teach Catholicism all the time, they can not merely teach Catholic theology for part of the time.

He points out in various places that while Jesus was using a typical Rabbinic Jewish approach to teaching, His approach was creatively unique.

This subsection itself bears comparison with Chapter II of Science and the Modern World; again it is entirely congenial to Whitehead's approach, if indeed it is not his own statement of it, that is reflected in the openings of subsections» (a) Nature of number,»» (b) Fundamental concepts of geometry,» and» (c) Nature of applied mathematics The theme of starting with clear principles in mathematics has run throughout Whitehead's earlier work, particularly his lectures on the teaching of mathematics and his textbook.

An incarnational approach to education might just require us to set aside some of our «professorial prerogatives» and «professional prestige» (i.e., academic arrogance) in order really to teach — as well as to learn.

In some ways it's more a liturgical matter than a theological one — by modeling a predominantly narratival / typological rather than ahistorical / doctrinal approach to life, I've been able to pack a lot of teaching into relatively few moments.

God is teaching us to approach life in the illegible city without feeling the need for a Big Key.

question by Sinsinawa Dominican Sister Erica Jordan, who not - so - subtly suggested that Ryan's approach to healthcare reform, tax reform, and welfare reform was in conflict with the Church's social teaching, the very Catholic Speaker replied that he completely agreed with Sister Erica that God is «always on the side of the poor and dispossessed»; the real question was, how do public officials, who are not God, create public policies that empower the poor and dispossessed to be not - poor and not - dispossessed?

So in the final chapter, Lanzetta questions post-Conciliar approaches to ecumenism where the «dogmatic» (to do with knowing the truth) is juxtaposed to the «pastoral» «which starts out from the historic and pragmatic fact, and on behalf of this aims at possible dialogue, without changing teaching, but de facto neither improving understanding of it, but even with the risk of altering its significance by virtue of the dialogue method chosen...».

While it is fine, indeed healthy, for Judaic scholars to engage in a heated exchange about the best way to approach interfaith dialogue, nothing can justify Prof. Novak's truly repugnant accusation that, in not ascribing to Dabru Emet, Prof. Levenson is somehow guilty of fostering «self - hatred» among Christians, or his insulting suggestion that Levenson would be better off teaching in an Orthodox yeshiva than at Harvard.

It is not shrouded in the «layman can't understand» mystery that seems to come with the fragmented «blind men describing an elephant» teaching approach.

Certainly, every single parable in the tradition has to be approached with the basic assumption that, as it now stands, it represents the teaching of the early Church: that the voice is the voice of the risen Lord to the evangelist, and of the evangelist to the Church, not that of the historical Jesus to a group gathered by the sea of Galilee.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

What if Paul VI had adopted the Cracovian approach to presenting the truths he taught in Humanae Vitae?

This, in fact, is the truly pastoral approach as taught by Pope John Paul II: «To acknowledge one's sins... to recognise one as being a sinner, capable of sin and inclined to commit sin, is the essential first step in returning to God» (Pope John Paul II, Reconciliatio et Penitentia, (1984), n. 13To acknowledge one's sins... to recognise one as being a sinner, capable of sin and inclined to commit sin, is the essential first step in returning to God» (Pope John Paul II, Reconciliatio et Penitentia, (1984), n. 13to recognise one as being a sinner, capable of sin and inclined to commit sin, is the essential first step in returning to God» (Pope John Paul II, Reconciliatio et Penitentia, (1984), n. 13to commit sin, is the essential first step in returning to God» (Pope John Paul II, Reconciliatio et Penitentia, (1984), n. 13to God» (Pope John Paul II, Reconciliatio et Penitentia, (1984), n. 13).

One way of approaching this is to ask all the teachers in the church school to attend two open meetings of AA as a part of their preparation for teaching in the general area of alcohol and alcoholism.

The emphasis of this book is that we should call Jesus «Rabbi» or «Teacher» and approach Him in prayer and Bible reading looking for Him to teach us.

Nevertheless, logically and practically, I do think that the best way to approach Scripture is book - by - book, verse - by - verse, both in our reading and in our teaching.

I will be writing more about this in future posts as a good way for churches to transition from lots of teaching, to a more balanced «teach and serve» approach.

To me, for example, one of the most exciting recent developments in Spinoza scholarship is Carlos Fraenkel's argument that Spinoza could have adopted a more conciliatory approach to biblical interpretation, one that would reinterpret the Bible in accordance with his teachings, thus mitigating their heretical tonTo me, for example, one of the most exciting recent developments in Spinoza scholarship is Carlos Fraenkel's argument that Spinoza could have adopted a more conciliatory approach to biblical interpretation, one that would reinterpret the Bible in accordance with his teachings, thus mitigating their heretical tonto biblical interpretation, one that would reinterpret the Bible in accordance with his teachings, thus mitigating their heretical tone.

It's no secret that I've expressed concerns over Driscoll's teachings and antics in the past, particularly those that encourage the bullying of men who don't fit into Driscoll's macho - man mold, but I tried to approach this book with an open in mind, and indeed I found some pleasant surprises in Real Marriage.