Sentences with phrase «of teaching responsibilities»

Instead, write an overview of your teaching responsibilities in paragraph format, and draw attention to your accomplishments with a bulleted list.

Full takeover of teaching responsibilities including all subjects and activities - possible grade level changes

The teaching philosophy statement is usually followed by a description of your teaching responsibilities and experiences.

Perhaps the most effective way of teaching responsibility is modeling conscientious behavior yourself.

(The 21st century version of babysitting an egg or sack of sugar as a way of teaching responsibility.)

The actions teachers can take to improve student learning are clearly identified and fall under four domains of teaching responsibility: Planning and Preparation, the School Environment, Instruction, and Professional Responsibilities.

One can explicitly buy out of teaching responsibility through grants.

Not exact matches

That's why the 20 percent rule works, because it teaches employees about the weight of responsibility.

But it's mostly an elaborate system of business education, teaching employees to understand — and take responsibility for — the numbers that govern SRC's financial health every week and every month.

He taught me responsibility, accountability, and the importance of hard work.»

There is a huge opportunity to involve your children in a business to help pay for the cost of college, as well as teach entrepreneurship and responsibility.

Studies show that school gardens have multiple benefits, from teaching students about plant science and agriculture, to instilling a sense of responsibility.

I see life fall apart around me and I have no worries for myself — becuase I incorporate those teachings of Jesus in all my friendships and relationships — and I deal with the hard stuff — I take responsibility — I can say I am wrong — and I am accountable for my actions and the values I adopt.

KSO - religion is trying to teach your kids to take responsibility for themselves and to show love for your fellow men and women - the exact opposite of everything that is the Obama Administration.

While I agree wholeheartedly that we all have a responsibility to each other to love one another and not intentionally lead one another down destructive or unhealthy paths, there are at least three glaring problems with this line of teaching and thinking:

Each of us needs to learn how to say, «enough», take our power back, and teach our children a minimalist lifestyle, responsibility, simplicity and self - sufficiency.

Bishop Vigneron reminds Catholics of the teaching of the Second Vatican Council that it is a primary responsibility of laypeople to bear witness to the truth in the secular realm.

... while Paul VI did write that it was his responsibility to sift the material he had been given by many advisers, including the papal commission on marriage and fertility that Pope John XXIII had established and that he, Paul, had expanded, he also made clear that the teaching of Humanae Vitae rested, not on the personal conscience of Giovanni Battista Montini, but on the mature conviction of Pope Paul VI as custodian and servant, not master, of the Catholic tradition.

Evangelical Catholics know what «all that» is by reference to what is taught by the bishops of the Church in full communion with the bishop of Rome, the vital center of the Church's unity, who bears a special responsibility for preserving the integrity of the truth Christ left to his Church.

The responsibility of bishops is and always has been, as Archbishop Raymond Burke of St. Louis and other bishops have explained in great detail, to protect the integrity of the sacrament, to prevent public scandal that creates confusion about the Church's teaching, and to avoid the danger of people receiving the sacrament, as St. Paul puts it, to their damnation.

Yet, when all this is said, present - day Christians must bear in mind that the weight of Jesus» teachings is on the dangers of possessions and the responsibility of sharing.

This Lukan passage is a key source in the social teachings of the Roman Catholic Church for the so - called «preferential option for the poor» — the notion that Christian communities have a particular responsibility to take care of the poor in their midst.

It is the responsibility of thinking, rational human beings to question everything they were taught to see if it still applies to them and their world.

It remembered and taught what Jesus had said about God and man, about the kingdom of God, about human moral responsibility, and the like, because it was primarily concerned with something else.

Some high schools have begun teaching family planning by bringing in teen - age mothers to talk about the responsibilities of caring for a baby.

Teaching responsibility and encouraging independence takes longer to teach, and it requires a tremendous amount of faith to take the risk of setting them free to make mistakes, but it is so worth it.

Both of these reasons are at odds with the Church's teaching about marriage and about moral responsibility.

Maybe it's not really our responsibility to help out a kid whose parents threw him out because of something their conservative religion taught them (often in error).

We, in the church, have a responsibility to teach men to respect women's bodies — regardless of what they are wearing or what activity they may get up to.

But insofar as we can call racism a blind spot (by which I don't in any way mean to absolve people of responsibility), Jesus taught a very different process for correction: start with your own sin.

«Men need to be taught from the time they are little boys that part of their manhood is to feel a special responsibility for the care and protection and honoring of women just because they are men,» he said.

The first point to acknowledge in considering this view is that the Church has always taught that it is incompatible with an authentic sense of moral responsibility deliberately to choose what is known to be morally wrong, however good and desirable one's further purpose might be.

Therefore, although Jesus would be the last person to use fear as a moral weapon (except in the case of the desperately self - complacent), he did teach that life should be lived with a due sense of awe and responsibility.

In the Reformed branch of the Reformation, responsibility was often assigned to the ordained minister or «teaching elder» of a congregation (hence in that tradition clergy were expected to be above all «learned ministers,» which meant that they had the resources of information and conceptual capacities that empowered them to fill this role).

Purity culture teaches that men (in general) will always be horny, objectifying a-holes and absolves them of responsibility.

In doing so, however, it always remains our responsibility to explore why the Bible includes the range of voices we find there and what the Spirit of God is teaching us through their inclusion.

And this, too, was the pass of Thermopylæ at which Kierkegaard stationed himself to defend the individual against any philosophical, political, or religious teaching that tended to slack off this consciousness of the individual's essential responsibility and integrity.

According to the national economics standards, students should be taught only the «majority paradigm» or «neoclassical model» of economic behavior, for to include «strongly held minority views of economic processes risks confusing and frustrating teachers and students, who are then left with the responsibility of sorting the qualifications and alternatives without a sufficient foundation to do so.»

But the minister bears ultimate responsibility for the teaching; and unless he has been stampeded away from regarding this supervision as his principal «teaching,» he will feel a deep commitment to the entire teaching work of the church through this redefinition of his teaching function.

This hubris is in contradistinction to the clear teaching of the Catechism of the Catholic Church» for the Catechism, while assuming a serious dialogue among government officials, just war analysts, and the public, nonetheless teaches (at § 2309) that «the evaluation of these [just war] conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.»

Fewer than 10 percent of theological faculty report that the pressure to publish interferes with their teaching responsibilities.

You can hold that a woman is so made that she enters into her sexual identity and so finds a particular fulfillment by giving cooperative support to a male leader, or that she is not; you can hold that a man is so made that he enters into his sexual identity and so finds a particular fulfillment by taking responsibility for a female helper, or that he is not; and you can argue across the board for whichever view of Bible teaching on role relationships fits in with your idea.

Many churches teach that saving others is the responsibility of the people in the pews, so we should get involved in personal evangelism.

I don't think it is the responsibility of a particular religion to teach its members about all of the other religions of the world and I would never expect to learn about Islam in a Lutheran or Catholic church.

I get quite concerned when churches and church leaders preach and teach about our responsibility a to kill, bomb, and destroy other people in the name of freedom and justice — or worse yet, in the name of Jesus.

On the other hand, when teachers possess the authority of qualified experts in learning and in the guidance of learning, and when they are organized into strong professional bodies which faithfully exercise responsibility for high professional standards, they can freely teach with sole regard to individual aptitude and need and without fear or favor in respect to social class.

The only cure for this crippling influence is a strong and independent organized teaching profession, whose members are protected against outside interference in the performance of their professional functions and who recognize and accept their responsibility for dealing knowledgeably and impartially not only with the proximate issues of life but also with the ultimate concerns of faith through which the particulars of life gain their deeper significance.

Parents and teachers can teach the democratic principle of the limitation of powers by carefully defining the areas of adult responsibility for the young and by making plain the widening dimensions of liberty for those who learn to accept the disciplines of responsible freedom.

Almost every time the New Testament talks about the roles and responsibilities of the spiritual leaders of the church, teaching Scripture is at the top of the list (cf. Acts 20:28; 1 Tim 3:2; 4:6 - 16; 2 Tim 4:1 - 4; Titus 1:3; 2:1; 1 Pet 5:2).

It is not a matter of his neglecting others out of a love for something genuinely high, not a matter of over-doing it, not a matter of not intuiting the lesson I'm guessing our Ralph Hancock teaches in his The Responsibility of Reason.