Sentences with phrase «teaches her responsibility for»

They teach responsibility for the earth and the tribe.

It's about teaching responsibility for your own actions.

Guided Discovery: A format for introducing materials that encourages inquiry, heightens interest, and teaches responsibility for the school environment.

As directed by on - site collaborators, the fellow shares clinical, research and teaching responsibility for UC Davis aquatic animal health program, Monterey Bay Aquarium, CA Academy of Sciences, and Hubbs - SeaWorld Research Institute.

Not exact matches

We share responsibility for teaching them with the universities.»

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.

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.

They proactively teach their kids to take responsibility for their choices and they assign them age - appropriate duties.

Jewish tradition teaches us that we have a responsibility to care for one another, especially the vulnerable.

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.

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.

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.

If, then, he closes his eyes to God's teachings and refuses to observe them, only then is he regarded as a sinner, with exclusive responsibility for his sins.

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

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.

But for others who had families and social responsibilities that they could not or would not abandon, the teaching on wealth changed.

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.»

, you posted ««Jesus teaches us how to take responsibility for our thoughts / beliefs / actions in life.

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.

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.

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.

Not simply to enlarge the clergyman's store of secular knowledge, he declared, and not to train him to be a professional psychotherapist, the project was rather «to prepare him for the practical task of fulfilling his pastoral responsibilities more effectively» (I. F. Hollander, «Mental Health Teaching Materials for the Clergy,» Journal of Religion and Health, April, 1962, P. 273.)

Theologians were disturbed by the suggestion that Christian teaching about God must bear responsibility for the particular forms taken by social and political authority.

Generally positive aspirations are all well and good so far as they go, but they are no substitute for the wise choice of teachers who are expected to cooperate in the teaching of subject material which is «primarily the responsibility of parents.»

Her reason for not showing up that Sunday morning was that her daughter went into labor and had a baby, so getting her to the hospital and being with her trumped her teaching responsibility.

In the Church's teachings and highest traditions we find a meaningful contribution to the emergence and foundation of a global community, namely, the dignity of the human, the unity and universality of the human family, and the common human responsibility for all of creation.

Judgement is not warranted here for we all have had some form of responsibility of this being gay, or any other abnormalities taught to our children in our society, all being accepted, calling it «good» within the media, and of our lifestyles, one way or another.

They had been at least minor movers and shakers in their communities, people who felt some responsibility for what went on around them largely because of a match between the moral teachings they grew up on in church and the possibilities inherent in their middle - class social roles.

The Encyclical Ut unum sint lists among the five still controversial areas: «I) the relationship between Sacred Scripture, as the highest authority in matter of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God,» and «4) the Magisterium of the Church, entrusted to the Pope and the Bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith.»

I don't know if the problem is tithing so much as being able to teach people to be leaders and take responsibility for the community God has put them in.

We believe in fiscal responsibility but we also believe in the teachings of Jesus that we are all God's children and all responsible for one another.

Toward the end of Ut Unum Sint, John Paul cites some of the questions that must be addressed in conversation with the communities issuing from the tragic divisions of the sixteenth century: (1) The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God; (2) The Eucharist as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit; (3) Ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate, and diaconate; (4) The Magisterium of the Church, entrusted to the pope and the bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith; (5) The Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity.

The reason for the pushback you're getting is that the Bible is opposed to «fatalism» (which makes our actions inconsequential for changing things and leads to resignation in the face of such powerlessness) but teaches and presupposes «compatiblism» (that God's absolute sovereignty is compatible with genuine human freedom and responsibility).

When teaching and ruling elders come together in councils they do not leave behind their essential calling; they are still ordered ministers with responsibility for teaching the faith and for discerning faithfulness.

He saw that «new occasions» not only «teach new duties» but that they also «make ancient good uncouth» and that our responsibility, granted the relativism that attaches to all our experience and our statement, is to think afresh, on the basis of the general apostolic witness and with due regard for earlier Christian teaching, as well as in the light of our own experience of «newness of life,» so that what we have to say is nove (newly said) and often is also nove (the saying of new things).

They attend to scripture; struggle to discern the gospel's call and demand on them and their congregations in particular contexts; lead worship, preach and teach; respond to requests for help of all kinds from myriad people in need; live with children, youth and adults through life cycles marked by both great joy and profound sadness; and take responsibility for the unending work of running an organization with buildings, budgets, and public relations and personnel issues.

Even for the Catholic the road from the general principles of Christian ethics to concrete decision has become considerably longer than formerly, even when he is determined unconditionally to respect all those principles, and for a good part of the way, in the last decisive stages of the formation of the concrete moral imperative, he is therefore inevitably left by the Church's teaching and pastoral authority more than formerly to his own conscience, to form the concrete decision independently on his own responsibility.

Personal responsibility is teached for good reasons, but....

It is for this reason that in the Church's teachings and highest traditions we find that I consider to be our meaningful contribution to the emergence and foundation of a global community: the dignity of the human, the unity and universality of the human family, and the common human responsibility for all of creation.

I don't think it's so much about the levites being paid for their service it's about us doing what's right toward Pastors that must feed and tend to the flock of GOD if GOD has called them.JESUS even said in luke 10:7 that the laborers are worthy of their wages.In luke 8 1 - 4 it's says even JESUS HIMSELF recieved financial support from the women who ministered to him with their possessions.Now most people today would say he should have been ashamed of taking money from those poor women but JESUS accepted their support and they was blessed for sowing onto the LORD»S work.1 Corinthains 9:1 - 15 says dint muzzle the ox while it tread out the grain was GOD talking about oxes no he was talking about those who labor in the ministry.Who goes to war at their own expense.Or who goes to war but pay for their clothes, guns, etc.No one because the goverment if that country provide these things because of the soilders service.Who plants a vineyard and don't eat from it.Who tends a flock and don't drink the milk of it.I think it's just spiritual sense to support a pastor that's teaching you the word, casting out devils, laying hands and healing is manifesting in people lived, going to hospitails, prisons, and house calls to pray for the sick and shut in, going to graduations and funnerals, praying and fasting for himself and the flock.I think a person who think a pastor shouldn't be paid for their service either don't know they need to be paid and need to be taught or they are demonic in their thinking and either hate GOD, PASTORS, AND GOD»S PEOPLE.Why do nt you hear people saying anything against the dope dealers, strip clubs, dope houses, liquor stores, etc.It's only when people give into the LORD»S work that evil minded or misinformed people have a problem with it.No sir we don't have to use the old testament to show that we should support out pastors.You don't use the law, love tells me to support the pastor.Under the new testament LOVE is the greatest of all.Love for GOD and man.If GOD asked for 10 percent under the law to support the levites who didn't have all the responsibilities of Pastor today.Church rent, gas for vans of thd church, insurance fir the church and church vehicles, feeding and clothing the poor, light, gas, and water bill, mantience on the church or vehicles, not to mention the Pastor own house, cars, children, insurance, etc.If would be foolish for one to think that a pastor should take care if his house and GODS HOUSE without people supporting the work of the KINGDOM OF GOD.If we love GOD we are going to support HIS KINGDOM and HIS PASTOR.If under the law GOD asked for 10 percent how much should we give under the LOVE COVENANT?Example I love my wife and if I had 300 dollars I would surley give her more that 10 percent which would be 30 dollars because I love her.The law says you must give LOVE says I chose to give because I love GOD and man.Again we don't have to use the law just love and spiritual sense because hate and a carnal senses will not understand.Now I have given you scriptures please do the same when you respond not your opinion.Please respond right away I await your answer.GOD BLESS.

Churches would assume the major responsibility for this if they adopted Hough and Cobb's proposal that, following graduation from theological school, students be placed in «teaching congregations» for one year as «probationary ordinands.»

He made national news in 2006 when he blamed Ted Haggard's affair with a male escort on Haggard's wife for «letting herself go» and has often repeated the teaching that women who fail to please their husbands sexually (by providing regular oral sex and maintaining their attractiveness) bear some responsibility for their husbands» infidelity.

«We not only coach, teach and encourage each other, but really take personal responsibility for our actions.

The pragmatic way that it's taught in the school, with one eye towards responsibility and one eye towards business, and the need to strike a balance between the two, was a real eye - opener for me.The primary reason I believe this is that the amount of international baking I was exposed to while at Escoffier was about as much variety as you could reasonably fit into a PA program.