Next, enroll in a traffic
school study course on the internet and whenever you finish send in your certificate of completion.
Not exact matches
Brown students have the freedom to personalize their liberal - arts
course study, a practice the
school calls «open curriculum.»
The
school offers more than 20 off - campus
study groups — a
study - abroad - like experience in which Colgate faculty lead a
course at an international institution.
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.
Students who would otherwise take time off from
school to pursue work, research, or travel can continue their
studies through online
courses.
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.
It may well be that, in addition to requiring a coherent picture of ministry, recovery of unity in a
course of
study requires profound changes in the way in which critical inquiry is conducted in disciplined ways within theological
schools.