The majority of acts of collective
worship in any given school term should still be «wholly or mainly of a broadly Christian character».
Not exact matches
Chapter V is based on a lecture which was
given at Yale Divinity
School several years ago,
in connection with a symposium on Christian
Worship.
It is worthy of note that all mosques
in North Africa are not only places of
worship but also popular
schools where religious instruction is
given to the people.
Kim looks at SGKAs who are students at one highly selective public university and asks why,
given their proficiency
in English, impressive educational credentials earned
in interracial high
schools, and rosy occupational prospects — the attributes that make them «whiz kids» or a «model minority»
in the eyes of some — they so often prefer to
worship with their own kind.
I've spent far more time than I care to admit combing through complementarian literature, reading debates about whether women can read Scripture aloud
in church, whether female missionaries should be permitted to
give presentations on Sunday evenings, what age groups women should be allowed to teach
in Sunday
school, whether women can speak
in small group Bible studies, what titles to bestow upon
worship leaders and children's ministry coordinators so that they don't appear too authoritative, and on and on and on.
BHA Chief Executive Andrew Copson commented, «For years now we have seen religious teachers being
given preference to work
in state funded «faith»
schools, not just when they would be expected to teach Religious Instruction or lead Collective
Worship, but regardless of which subject they are applying for.