Identifies factors of change that influence the twenty-first century. Students serve as mentors at high schools to introduce globalization issues through workshops and lectures. Students must submit an application and have a 3.0 or higher overall GPA.
In cooperation with the UCI School of Education, students enrolled in a School of Social Sciences graduate program may choose to pursue a teaching credential while working toward their degree. After completion of requirements for an M.A. degree, students may apply for admission into the credential program administered by the School of Education. As required by law, the applicant must pass the California Basic Educational Skills Test (CBEST), obtain a Certification of Clearance, and successfully complete the appropriate subject area examination or an approved subject-matter program. A detailed description of the program may be obtained from the Social Sciences Graduate Office or the School of Education.
Global Connect is a university led curriculum program through which UCI social sciences faculty, undergraduate and graduate students bring their knowledge of international issues into high school classrooms in order to better prepare students to become informed global citizens. UCI faculty and students develop global issue-focused lesson plans on topics such as UN millennium development goals, mass media and technology, and the purpose of NGOs – areas of study in which UCI experts are known internationally, but subjects which are not part of the current California state education standards. Lessons are team-taught by UCI students and faculty alongside high school educators in Newport Mesa and Saddleback School Districts. The real-time course content, updated annually, reflects the continually changing global landscape while bringing new and updated university research directly to high school teachers - a challenge that traditional textbook publishing schedules are unable to keep up with.
The Center for Decision Analysis, located in the Institute for Mathematical Behavioral Sciences (IMBS) in the School of Social Sciences, is a specialized research center where the objective is to facilitate interaction and common research goals among scientists whose purpose is to formulate precisely and test theories of human behavior. This is to be interpreted in a wide sense as manifested by the membership which spans the following areas: anthropology, cognitive science, economics, engineering, logic and philosophy of science, mathematics, political science, and sociology. Additional faculty come from management science and psychobiology. To describe the focus, consider the fruitful symbiotic relationship that has existed for millennia between mathematics and the physical sciences. A goal of IMBS is to generate a similar relationship between mathematics and the behavioral and social sciences. With high-power social scientists (several are members of the National Academy) providing insights about the field and working with the mathematicians who are involved, new mathematical approaches to analyze these issues are being developed and new kinds of mathematical questions are being raised. For more information, visit the .
Hi, It is very good literature materials for ESL Classroom.
I have some questions here. How to make good activities to teach literature in the class of Junior High School students?. So the lesson plans can be used effectively. Is there any suggestion of a literature text that is suitable to teach in Junior High School Students level?. The last is How to build the students' motivation and interest in learning a literature lesson? because sometimes if the students are not understand with the text, they will have less motivation in learning literature subject.
I wonder if everyone can give me suggestion for my questions.
The mathematics requirement stems from the nature of modern social science. The concepts and terms of mathematics, statistics, and computers are an important part of the social scientist’s vocabulary. Basic knowledge of these tools is necessary to an understanding of current literature in the social sciences, to the analysis of data, and to an intelligent use of social science models. Each candidate for a degree in the School of Social Sciences is expected to have a basic knowledge of probability, statistics, and computing. In addition, for students who are preparing for graduate school in an area of social science, it will be important to supplement the minimal mathematics requirements with additional courses related to mathematics and social science methodology. The particular courses which would be recommended are not specified here, however, since they are highly dependent on the major emphasis of the student. Students who are preparing for graduate study should consult their advisors to determine a program of study which will give them the research skills necessary for successful graduate work.
Our students, who comprise nearly 20 percent of the entire UCI student body, are in the conflict zones of the Middle East and teaching global awareness in Orange County high schools. They are in our groundbreaking behavioral economics labs, testing new methods to reduce traffic congestion, create better online marketplaces, and prevent the spread of disease. They are in our brain, behavior, and cognitive robotics labs – mapping the structure of the human brain to understand how speech works in order to help restore it in victims of stroke, and building interactive robots aimed at improving social engagement in children with ADHD and autism. Our students are doing fieldwork in India, Africa, China – indeed, everywhere on the planet, exploring fundamental issues of peace, politics, population, migration, and cross-cultural communication.
In other words trinitarian scholars understand that 1) a concept close to what is trinitarians teach about the Holy Spirit was not widely accepted until the fourth century, 2) normal understanding of koine Greek reveals that the Holy Spirit would be impersonal, not a person, 3) the work of the Holy Spirit can be attributed to an impersonal force from God, 4) second-century heretics were associated with treating the Holy Spirit as a person, 5) early church writers made statements contradicting the current trinitarian view of the Holy Spirit, and 6) after the trinity was accepted, later writers decided statements must support the trinity, hence essentially PROVING that the Holy Spirit as part of a divine trinity WAS NOT an original . More information is included in the article
2) That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in heaven, where, with his own blood he makes atonement for our sins.
It is notable that while there is no reference to the term Trinity, neither is there any overt polemic against a trinitarian position. Smith was clearly striving to adhere as closely as possible to biblical language. The statement represented a consensus at the time, but in harmony with its preamble's explicit disclaimer of any creedal statement it was never given the status of official approval.
The second statement of "Fundamental Principles" (1889), also by Uriah Smith, is likewise a consensus statement that avoids pressing any points of disagreement. As with the 1872 statement, the preamble maintains "no creed but the Bible,"and further claims that "the following propositions may be taken asa summary of the principal features of their [Seventh-day Adventists'] religious faith, upon which there is, so far as we know, entire unanimity throughout the body" (emphasis supplied).
Apparently, Smith did not consider the fine points of the doctrine of the Godhead as ranking among the "principal features" of the SDA faith at that time, because he could hardly have been unaware that there were certain minor disagreements related to the Trinity. Article I from 1872 (quoted above), was reproduced without change in the 1889 statement. Article II in the 1889 statement has some modifications in the language about the work of Christ, but no material change in its reference to the person of Christ. Because these articles adhere closely to biblical terminology, they were capable of being interpreted favorably by either nontrinitarians or trinitarians.
The third statement of "Fundamental Beliefs of Seventh-day Adventists" was prepared under the direction of a committee, but it was actually written by F. M. Wilcox, editor of the Review and Herald. Fifteen years later, in 1946, it became the first such statement to be officially endorsed by a General Conference session. Article 2 declares,
"That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will beaccomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption. Matt. 28:19."
Thus, the statement voted at Dallas in 1980 was the fourth fundamental beliefs statement of Seventh-day Adventists, but only the second to be officially voted by a General Conference session. The official adoption of the explicitly trinitarian Dallas statement might have been expected to bring closure to the century-old debate, but it proved to be a precursor of renewed tensions.
RENEWED TENSIONS AND CONTINUING DEBATE: 1980 TO THE PRESENT
The period from 1980 to the present has been characterized by renewed debate along a spectrum of ideas from the reactionary to the contemporary. Soon after the Dallas statement-and perhaps in reaction to it-voices from the "edges" of the church began to advocate that the pioneers earliest views were correct, that Ellen White's apparently trinitarian statements had been misinterpreted, and that the Dallas statement represented apostasy from the biblical beliefs of the pioneers.
Some, in apparent ignorance of the 1946 action, believed that the Dallas statement was the first ever officially voted statement of Adventist belief, and hence, that its very existence was an aberration from the historical pattern. Citations from the primary sources, extracted from their historical context and repackaged in plausible conspiracy theories, proved quite convincing to many.
A more substantial development was the continued quest to articulate a biblical doctrine of the Trinity, clearly differentiated from the Greek philosophical presuppositions that undergirded the traditional creedal statements. Raoul Dederen had set forth in 1972 a brief exposition of the Godhead from the OT and NT. He rejected the "Trinity of speculative thought" that created philosophical "distinctions within the Deity for which there is no definable basis within the revealed knowledge of God." Instead, he advocated the example of the apostles: "Rejecting the terms of Greek mythology or metaphysics, they expressed their convictions in an unpretending trinitarian confession of faith, the doctrine of one God subsisting and acting in three persons."
Building on this line of thought, Fernando Canale, Dederen's student, set forth in 1983 a radical critique of the Greek philosophical presuppositions underlying what Dederen had referred to as "speculative thought." Canale's dissertation, A Criticism of Theological Reason, argued that Roman Catholic and classical Protestant theology took its most basic presuppositions about the nature of God, time, and existence, from a "framework" provided by Aristotelian philosophy. Canale maintained that for Christian theology to become truly biblical, it must derive its "primordial presupposition" from Scripture, not from Greek philosophy.
In the more recent Handbook of Seventh-day Adventist Theology (2000), edited by Dederen, Canale authored a magisterial article on the findings from his continuing work on the doctrine of God. Again, Canale explicitly differentiates between a doctrine of God based on Greek philosophical presuppositions and one based on biblical presuppositions, making a strong case for his view that only through a willingness to "depart from the philosophical conception of God as timeless" and to "embrace the historical conception of God as presented in the Bible," can one discover a truly biblical view of the Trinity.
A third line of thought seeks to locate Adventist trinitarianism in the context of contemporary systematic theology. Seconding Canale's discontent with classical theology, but taking the critique in a different direction, was Richard Rice's Reign of God (1985). Rice argued that the Trinity was implied, though not explicit, in Scripture. Fritz Guy, in Thinking Theologically (1999), agrees that "the traditional formulations" of the Trinity doctrine "are not entirely satisfactory." He warns against a perceived tendency toward tritheism and favors updating the language to make it more "functional and gender-neutral." Guy's book, however, is not a systematic exposition of the doctrine of the Trinity, and how his suggestions will ultimately affect the discussion remains to be seen.
The long process of change from early Adventists' initial rejection of creedal trinitarianism to their eventual acceptance of a doctrine of the Trinity could rightly be called a search for a biblical Trinity. The early Adventists were not so much prejudiced against traditional formulas as they were determined to hew their doctrine as closely as possible to the teaching of Scripture. In order to base their beliefs on Scripture alone, and to disallow tradition from having any theological authority, they found it methodologically essential to reject every doctrine not clearly grounded in Scripture alone. Since the traditional doctrine of the Trinity clearly contained unscriptural elements, they rejected it. Eventually, however, they became convinced that the basic concept of one God in three persons was indeed found in Scripture. In the second part of this study will consider in more detail the role of Ellen White in that process ("The Adventist Trinity Debate" Jerry Moon, Ph. D. Chairman, Church History Department. Andrews University Theological Seminary. As reported in ENDTIME ISSUES NEWSLETTER No. 149, June 15, 2006).