Sentences with phrase «school course of study»

As an Early College High School (ECHS), the program compresses the traditional high school course of study, allowing students to engage in college coursework as early as 9th grade!

Many students at the study schools aligned their next step with their high school course of study.

Our children, at a very minimum, must complete a full high school course of study.

Citizen Schools, which has 3,500 volunteer teachers and 400 full - time and part - time staffers and «team leaders,» offers its 4,500 students one of the nation's most innovative and challenging after - school courses of study.

While all states have reported alignment of their assessments with their CCR standards, not all have chosen to align teacher evaluations, high school courses of study, or professional learning standards to the standards (i.e. consistency).

Not exact matches

He studied at the Byam Shaw School of Art for a year and then took courses in interior and furniture design at the Royal College of Art.

Now an adviser at a hedge fund and a distinguished visiting fellow at Israel's Institute for National Security Studies, Shapiro took the unorthodox course of staying in Israel after leaving his diplomatic post so that a daughter could finish high school exams.

For a recent study published in the Journal of the American College of Cardiology, researchers at the Harvard T.H. Chan School of Public Health analyzed the eating habits of more than 200,000 health care workers over the course of more than 20 years.

It is home to the Haskayne School of Business» Executive Education and Westman Centre for Real Estate Studies, as well as is the location of many events and MBA courses.

Mayor Tubbs graduated in 2012 from Stanford University with a Master's degree in Policy, Leadership and Organization Studies, plus a Bachelor's degree with honors; he is a Truman Scholar and a recipient of the highest university award, the Dinkelspiel.Tubbs has been a college course instructor for Aspire Public Schools and a Fellow at the Stanford Institute of Design and the Emerson Collective.

During the 1997 provincial election, as part of my Grade 8 Social Studies course at École Georges H. Primeau School in Morinville, we were given an assignment that required us to collect news paper clippings of media coverage of the election.

In the course of my own studies of the scriptures I came to a personal understanding of my faith much more in line with the Arminian school of Christian thought.

Does that which not only unifies this school's practices of teaching and learning into a single course of study but makes it adequate to pluralism imply a contrast between «academic» schooling and «professional» schooling?

In this chapter the author proposes courses of study unified by designing every course to address the overarching interest of a theological school and pluralistically adequate by designing every course to focus on questions about congregations.

If what makes this school properly «theological» is not the same as what the school relies on to unify its course of study and keep it adequate to pluralism, what does it rely on?

They are not only practices of teaching and learning, but also practices of raising funds and maintaining the school's resources; not only practices of governing various aspects of the school's common life, but also practices of various kinds of research; practices not only of assessing students and when they should be deemed to have completed their courses of study, but also of assessing faculty and judging when they should be promoted and when terminated; and so on.

The set will include practices of teaching and learning, practices of research, practices of governance of the school's common life, practices having to do with maintenance of the school's resources, practices in which persons are selected for the student body and for the faculty, and practices in which students move through and then are deemed to have completed a course of study.

If the course of study were to be genuinely «theological,» would that which unifies it and makes it adequate to pluralism not necessarily have to be the same as that which makes the school «theological»?

How does this school's particular way of «having to do with God» both unify the school's practices of teaching and learning into a single course of study and make them adequate to pluralism?

That, in turn, will allow us to show how theological schooling can be a unified course of study that is nonetheless adequate to the irreducible pluralism of ways in which the Christian thing is actually construed.

That is certain to shape the school's decisions about which subject matters to stress relatively more than others in its course of study, which courses to include in what sequence.

One student called attention to the fact that in the Soviet Union seminary students attend school for eight years; but even then it is doubtful whether there is enough time truly to «complete» a course of study.

Decisions about the organization and movement of a theological course of study are, I suggest, largely a matter of prudent judgment by the theological school itself.

At this point our discussion of the institutionalization and polity of a theological school in chapter 8 comes to bear on the discussion of a theological school's course of study in this chapter.

We now turn to the first two of the central issues we identified in chapter 5: How to unify a theological school's course of study; and, how to keep the course of study adequate to the pluralism of ways in which the Christian thing exists in actual practice.

Here too the particular ways in which any given school is self - governing carry important implications for the actual content of its course of study.

In the nature of the case every school has some concrete identity and ethos, and in the nature of the case that identity will be one of the contingencies shaping decisions about the content of the course of study.

Judgments a school at least implicitly makes about these three questions deeply shape its identity and will almost certainly be reflected in the decisions it makes about the content and movement of its course of study.

It is the context within which a school will make decisions about the specific content of its course of study.

Strictly speaking a theological school's course of study is its curriculum.

Nor does it reintroduce a fragmentation of the subject matter of a theological school's course of study.

Regarding the course of study as a whole, however, this is too rigid to be practicable except in schools with relatively small and very homogeneous student bodies.

That is, by deciding to embrace several different answers to these three questions a theological school changes some of the major contingencies shaping the content of its course of study.

When there is a deep dissatisfaction with a school's course of study, theological educators characteristically undertake a reform of its curriculum.

No, it is not the subject matter that makes theological schooling either «theological» or unified; rather, it is its overarching interest to understand God, an interest refracted in three interdependent questions that may order each course's inquiry and unify them all into a single course of study.

It is in regard to a school's own identity and ethos that its governance practices can have the most important implications for its course of study.

I find it ironic that most seminaries require a course in homiletics to help the student get through 20 minutes of the service (the sermon), but the same schools assume that he or she can wing it through the other 40 minutes without serious study and reflection.

It is important to underscore that the writers who focus on this issue stress that fragmentation of the course of study is unacceptable in a theological school not simply because it makes for bad schooling, but because it makes for bad theology.

Focusing on the challenge to make theological schooling adequate to pluralism seems to require us to deny the usual basis for unifying the course of study.

The proposal will be that doing this would provide a way to make a theological school's course of study genuinely unified without denial of the pluralism of ways in which the Christian thing is construed, and it could make the course of study more adequate to the pluralism without undercutting its unity.

The courses of study in denominational as well as interdenominational schools are even more indicative of their participation in the common life of the whole Church.

Ryan Valentine of the Texas Freedom Network takes a different view: «Academic study of the Bible in a history or literature course is perfectly acceptable,» he says, «but this curriculum represents a blatant attempt to turn a public school class into a Sunday school class.

Instead of teaching their own positive convictions, which can help overcome a dehumanizing orthodoxy and so transform the life of the church, these schools seem to think that they will transform society and church by offering this or that course in urban studies, by relocating the setting of education to the places «where people live,» and by increased field experiences.

The subject matter of the article and lectures was the basis of a three - weeks» course of study at the Eastern Pastors» School of the (now) United Church of Christ, at Deering, New Hampshire, in the summer of 1961.

The schools had a strong department of religious studies, and required some religion courses for graduation.

And an admittedly hurried examination of several texts intended for use in courses of instruction before confirmation or in «religious studies» in schools for adolescents has made it plain that this whole set of ideas is either entirely absent or is so «muted» (to put it so) that it plays no really significant part in what children or confirmands learn as they are introduced to the Christian faith and its theological implications.

They usually take place outside the Divinity School, and they are intended, not for specialists in religious studies of any kind, but for a general audience of people, mainly, but by no means exclusively, undergraduate, whose courses of study may lie in other fields, but who are interested in listening to a non-technical presentation of questions with which theologians are concerned and perhaps also in taking part in discussions which are arranged to follow the lectures.

Adopting «in Jesus» name» as the necessary minimal condition for a counting as a «Christian congregation» for the purpose of a theological school's study does not, of course, require any particular answer to the quite different question whether God is truly known and worshiped by groups who do not worship in Jesus» name or whether God is redemptively present to them.

Second, Niebuhr proposes to ground the integral unity of a school's course of study in the social dynamics of the school as a community, a «collegium or colleagueship» (117).

When Niebuhr analyzes the causes of contradictions in theological schools» courses of study, he locates those causes in confusions in the pictures they accepted of the ministry for which they were preparing leadership.