Sentences with phrase «studying this subject matter»

This requires that each aspect of reality be identified as the subject matter for an academic discipline, and that the discipline then find the best method for studying this subject matter.

After receiving their assignments, the students reorganize into «expert» groups to study the subject matter and prepare to teach it to the members of their respective «home» groups.

For me, it is is not only about studying the subject matter, it is about going into the heart and finding the courage to speak the truth.

You may also want to study the subject matter for a couple of years as we've been doing here at WUWT.

This isn't to say that you absolutely shouldn't study a subject matter that aligns with your intended profession.

Not exact matches

According to a new scientific study published in Psychiatry Research: Neuroimaging, subjects who meditated for about 30 minutes a day for eight weeks had measurable changes in gray - matter density in parts of the brain associated with memory, sense of self, empathy, and stress.

These questions define the subject matter of the study of divinity, and Christians have believed through the ages that these questions can be adequately answered only as each generation appropriates the teaching passed on by the original witnesses of God's self - revelation in the life, death, and resurrection of Christ.

The material object of (for instance) a science is the subject - matter, in general, with which it is concerned; its formal object is the specific aspect under which that subject - matter is studied.

That which ultimately makes a theological school theological and provides the criteria of its excellence as a school is not the structure of its curriculum, nor the types of pedagogical methods it employs, nor the dynamics of its common life, nor the structure of its polity, nor even the «sacred» subject matters it studies; rather it is the nature of its overarching end and the degree to which that end governs all that comprises its common life.

How shall study of these subject matters be so focused that it attends to them in their theological significance?

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.

Every possible subject matter might fruitfully be studied by inquiry guided by each of the three questions.

The three questions can serve as horizons within which to conduct rigorous inquiry into any of the array of subject matters implied by the nature of congregations, disciplined by any relevant scholarly method, in such a way that attention is focused on the theological significance of what is studied:

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

The proposal that study of various subject matters be focused through the lens of questions about congregations introduces pluralism into the heart of the course of study.

To the contrary, all the traditional subject matters remain in place, including, of course, study of particular congregations.

However, not everything that might justifiably be treated as subject matter in theological study can be selected for study.

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

Rather, the proposal is that study of every subject matter that is selected for study (using whatever academic disciplines are appropriate) be shaped and guided by an interest in the question: What is that subject matter's bearing on, or role in, the practices that constitute actual enactments, in specific concrete circumstances, of various construals of the Christian thing in and as Christian congregations?

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.

Furthermore, this subject matter was said to have an essential structure of several dimensions that dictate a structure to theological study.

Each discipline, once established, was free to develop the methods it found most fruitful for the study of its subject matter.

It isn't long before somebody is asked to organize activities for the children, snacks for the children, then somebody doesn't like the subject matter of the adult study, somebody says it's going on too long, too short, and where's the music, we need somebody to play guitar, and who's going to organize the prayer at the end, and why do the children interrupt us all the time when we're trying to talk to God?

The interdependence of this branch of studies with others, however, is not only historically conditioned but has its raison d'être in the nature of its subject matter.

What the proposal does argue is this: Study of various subject matters in a theological school will be the indirect way to truer understanding of God only insofar as the subject matters are taken precisely as interconnected elements of the Christian thing, and that can be done concretely by studying them in light of questions about their place and role in the actual communal life of actual and deeply diverse Christian congregations.

The proposal does imply that congregations ought to be one of the subject matters that are the direct objects of study.

A way to make this point is to exploit two metaphors: We could think of questions about the communal identities and common life of diverse Christian congregations as the lens through which inquiry about all the various subject matters studied in a theological school could be focused and unified.

These are the various subject matters that are the immediate or direct objects of study in theological schooling.

If the goal that makes a school «theological» is to understand God more truly, and if such understanding comes only indirectly through disciplined study of other «subject matters,» and if study of those subject matters leads to truer understanding of God only insofar as they comprise the Christian thing in their interconnectedness and not in isolation from one another, then clearly it is critically important to study them as elements of the Christian thing construed in some particular, concrete way.

However, the proposal does not imply any major changes in the traditional array of subject matters studied in theological schools.

All of the disciplines actually employed in the study of various subject matters in a theological school are also used in a variety of types of schooling that do not claim to be and are far from being theological.

There is no distinctive «theological method» that must be used to make all inquiries into all subject matters studied in a theological school genuinely theological.

Even when the subject matter is ostensibly the same, we see quite different questions animating these studies.

To sum up: it is not just a question of extending the limits of what is to be known and assimilated, but of realizing that, in order to focus the subject matter of our studies correctly, we have to reconceive its nature in the light of the best of all available thought and information.

In this way religious studies can more closely approximate the university norm, where academic disciplines are distinguished by particular subject matters, not by perspectives, and the subject matters are not themselves defined as perspectives.

However, philosophy in this country abandoned its synthetic and universal task in favor of identifying its own limited subject matter alongside that of other disciplines and developing methods for its study.

In fact, all students and especially young people deeply appreciate and value academic discipline if by discipline we mean both the subject - matter to be studied and some set requirements in the mastering of it.

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.

They too have implications regarding the subject matter of theological study

Implicitly the study moves to counter the three sorts of change in Schleiermacher's model of a wissenschaftlich «professional» school that we found in the Kelly and May - Brown studies: the abandonment of a specifically theological account of the subject matter of the Wissenschaft; the individualistic and functionalist understanding of «professional»»; and a separation of Wissenschaft from professional training that leaves both incapable of internal critique of ideological differences.

The proposal that has been partially elaborated in this chapter is that a theological school is a community of persons trying to understand God more truly by focusing its study of various subject matters within the horizon of questions about Christian congregations.

The more broadly shared character of the practice of worship also has implications regarding the subject matter of theological study.

That is the reason for urging that study of all the subject matters to which theological schools attend, in the hope of understanding God more truly, be focused through the lens of questions about particular Christian congregations.

Is there nothing about the subject matter of classical speculation that distinguishes it from the study of philosophy today?

For resolution of the problem they look, not to the recovery of a single subject matter whose inherent structure could unify a course of study, but rather to reformed teaching and differently trained faculty.

That allowed me to show why various subject matters that ought to be studied by a theological school (e.g., Bible, Christian history, theology, psychology and sociology of religion, etc.) are best studied in their theological significance (i.e., as means to understanding God) by studying them in their relation to the common life of actual congregations.

They call for increased use of case study teaching methods and of the practicum, for more attention to pressing social issues, for more deliberate globalization of the context of teaching, and for more care to teach students and not simply to teach subject matters.8

Equally clearly, the inherently public character of the practice of worship has implications concerning the subject matter of theological study.

And in fact, the subject matter may hardly include the values of those who are studied.

This perspective had been sharpened by a year's study at Berlin, but it is striking that his interests at that time were such that he did not attend any lectures in theology, even those of Harnack.5 Although he developed great appreciation for Harnack in later years, he worked out his own approach to Biblical scholarship by applying to the scriptures methods developed with other subject matters in view.