Sentences with phrase «education structured education»

Money and funding is not the answer, learn from the catholic school system, what it takes to get a healthy education structured education.

Kindergarten and education structure Education structure of Ghana

Not exact matches

«Employers don't just want their employees to do the same job faster, they want them to do a different job due to changing technology, materials and structures,» says Nancy Jackson, a recently retired associate professor in Adult Education at the Ontario Institute for Studies in Education.

There are downtrends in spending on education, sewage & waste disposal, power, and water supply structures, with transportation facilities turning up recently.

Education — You will take part in structured learning solutions for core and specific competency development in both web - based and instructor - led programs.

If you lack money, there are other things you can bring to the table in a transaction — if structured correctly — including education, time, connections, confidence, intelligence, and creativity.

Well, the current structure of the real estate business, with the low - capital and «no prior education» requirements, combined with the highly enticing time freedom and large income potential, has attracted a certain element of humanity.

There are a host of different levels of education which are structured in a way that can turn even the most novice traders into successful one within no time.

The legislation and court rulings to which it led effected sweeping changes in the structures of education, employment, and electoral politics.

The Indian National Congress has also been formed as the political expression of the awakening of the people under the leadership of the class with western - oriented education; and linked to the politics of nationalism was also movements of social reform of family relations and caste structures on the basis of personal liberty and social equality.

It assumes that «theological education «is some sort of activity or process that simply «goes on» within one or another type of institutional structure, housed by the institution but relatively freefloating within it.

The dress, hair, language, education, food, values, prayers, traditions and community structure have been passed down and preserved through many generations and across oceans.

It will not require advanced degrees of education, high - powered leadership structures, costly buildings, expensive advertising, salesmanship routines, light shows and Hollywood gimmicks.

Recent defenses of the Greek ideal of liberal education are couched in terms of «forms of knowledge» or publicly distinguishable ways of understanding and organizing experience that are structured around distinctive sets of concepts, statements, and tests against experience (LE 113 - 118).

Wood is not much troubled by the fact, which so disturbs Farley and Hough and Cobb, that the way in which academic disciplines are institutionalized in American higher education also dictates the structure of the curricula of theological schools.

Almost any education system that is structured and actually rewards learning will do.

And it enlivens us to oppose structures supporting inequitable education / training / opportunity / pay, harassment, domestic and sexual violence, pornography, sex trafficking, slavery and other crimes.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

The proposal has the advantage of not bringing with it any assumptions about a universal, cross-cultural, ahistorical structure to theological education.

The Rev. Joseph W. Knowles describes the goals of the Renewal Center Mission as (1) developing the Life Renewal Center through small «groups,» (2) giving attention to the use of present structures to focus the whole life of the church as a healing community, (3) developing a program of supervised clinical pastoral education for theological students, and (4) maintaining a Residential Center halfway house for twenty men and women who have been previously hospitalized for mental illness.

In this self - confirming propensity of the class structure, education plays a major part.

In short, effective teaching of democratic values requires the practice of democracy by those who teach and a democratic structure in the institutions of education.

The structure, content, functioning and theological ramifications of the mass media are largely ignored in the work of most theological thinkers and theological education institutions.

Complicating this whole process is the traditional discipline structure of much theological education and the inability of that structure to handle the multiplication of information and expansion of ideas characteristic of modern society.

One study, drawing on national survey data, indicated that evangelicals tend to be relatively isolated from the main sources of secular influence (e.g., higher education, professional careers, urban or suburban residence), thus permitting them to retain their plausibility structures more or less intact — although other modes of cultural accommodation were also evident.15

The principles of academic freedom and of relative independence for education within the political structure do not exclude or excuse those who teach from active participation in political life.

If, however, I insist / demand that my unicornism should influence the law of the land, public education, tax structure and how everyone else lives, there is a problem.

There is the call to be a teacher in structures called education.

Mathematics, astronomy, architecture, law, education, medicine, and government emerged as quite new outward achievements of a reflective consciousness freed to think in terms of meanings given by the structures in the observable world.

Indeed, might not the entire structure of theological education change if it began to respond to the realities of world Christianity?

Education must insure that the drive for richness of attainment in the responsive phase never dies out, and that the order and structure of the inheritance in the conformal phase is solid enough to reward and renew the zest for ever expanding adventures.

He echoes George Washington's admonition: «Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.»

I've heard or read varying degrees of that same attitude when it comes to some of the conversations about «biblical» womanhood as people heap guilt on mothers or fathers for everything from choosing public school education to relying on babysitters or daycare, from Sunday School to family structures.

There is an enormous range of practices, relationships, activities and structures that are as important in theological education as is the curriculum.

If students and faculty can learn how to read and anticipate the symbolic structures of their cultures, and to read and anticipate symbolic constructs in a bicultural fashion, theological education will speak to the needs of the day.

Clearly, then, it is important for anyone concerned about the health of theological education, or, more broadly, for anyone concerned about the health of theology, to be aware, not simply of one or another of the voices in the debate, but of the overall structure and movement of the debate as a whole.

This bipolarity is the central structure of the «Berlin» type of excellent theological education.

This movement correlates with its bipolar structure: Wissenschaft for critical rigor in theorizing; «professional» education for rigorous study of the application of theory in practice.

On the continent, the education of the ministry is still quite deductive with all the built - in authority structures.

For example, the field education program, the study of current liberation theologies, and the struggle to keep the school's budget in balance all pose questions of Christian faith and ethics in their relation to urban - institutional structures.

[1] Craig Dykstra, «Reconceiving Practice,» in Shifting Boundaries: Contextual Approaches to the Structure of Theological Education, ed.

Moreover, in addressing «the nature of the academic calling» (as they significantly still put it), the AAUP argued that «if education is the cornerstone of the structure of society and if progressing in scientific knowledge is essential to civilization, few things can be more important than to enhance the dignity of the scholar's profession...» Scientific knowledge and free inquiry thus gained near - sacred status.

So in her conclusion she highlights some of the accomplishments of Byzantine civilization: an imperial government built on a trained civilian administration and tax system; a legal structure based on Roman law; a curriculum of secular education that preserved classical learning; theological thought, artistic expression, and spiritual traditions that are still alive in the Orthodox churches; and coronation and court rituals that were adopted by other rulers.

All of you who have a «hard on» for America who are still using the medical facilities, food, welfare, education and social structure of this country, go the hell home and watch the face of this country change.

The structure and content of moral education, after all, have not emerged out of thin air.

But I think there is a third reason for theological education's resistance to change: the social structure of theological schools as academic institutions tends to inhibit genuine reform.

There are, of course, no structures or procedures that can be devised to guarantee that a school's interest in its social and cultural privileges will not bias its education, legitimate those privileges religiously, and then subtly but systematically obscure the bias.

In making this proposal I am building on a suggestion first advanced by James F. Hopewell.Growing out of years of involvement in a group exploring different ways to study congregations [1] and his own ground - breaking Congregation: Stories and Structures, [2] Hopewell wrote an essay, «A Congregational Paradigm for Theological Education.»

Perusing the index of Origins, the weekly publication of representative documents and speeches compiled by Catholic News Service, our imaginary historian will note, for example, the following initiatives undertaken at the national, diocesan and parish levels in 1994 - 95: providing alternatives to abortion; staffing adoption agencies; conducting adult education courses; addressing African American Catholics» pastoral needs; funding programs to prevent alcohol abuse; implementing a new policy on altar servers and guidelines for the Anointing of the Sick; lobbying for arms control; eliminating asbestos in public housing; supporting the activities of the Association of Catholic Colleges and Universities (227 strong); challenging atheism in American society; establishing base communities (also known as small faith communities); providing aid to war victims in Bosnia; conducting Catholic research in bioethics; publicizing the new Catechism of the Catholic Church; battling child abuse; strengthening the relationship between church and labor unions; and deepening the structures and expressions of collegiality in the local and diocesan church.

A third negative moral arising from our literature review is this: Focus on clarifying the end of theological education, but do not define that end by reference to the «essence» or «underlying structure» or «identity» of faith or of the «Christian thing» or of «the church.»