Theocentric Approach Research Articles

The Interactive Multimedia Based on Theo-Centric Approach as Learning Media during the Covid-19 Pandemic

In online learning situation learning media will have an impact on increasing student motivation in participating in the learning process. This study aims to develop interactive multimedia based on the Theo-centric approach as a proper and practical learning media for elementary school students during the Covid-19 pandemic. This research is research and development. The subjects of this research are media experts, linguists, teachers, and students. Determination of research subjects is done by purposive sampling technique. The research data was obtained by using a questionnaire technique. The analysis technique used is descriptive statistics with the help of a score trend table. The results showed that the product developed was feasible and practical to be used as a learning medium for elementary school students during the Covid-19 pandemic. This can be seen from the results of the feasibility test from media experts and linguists who assessed that the product developed was in the very feasible category. On the other hand, the results of the practicality assessment by teachers and students indicate that the product developed is in the very practical category. Therefore, interactive multimedia based on the Theo-centric approach can be used as a learning media for elementary school students during the Covid-19 pandemic.

Effectivity of interactive multimedia with theocentric approach to the analytical thinking skills of elementary school students in science learning

<span>This study aims to analyze the effectivity of interactive multimedia with the theocentric approach on the analytical thinking skills of elementary school students in science learning. This study used a quantitative approach with a quasi-experimental type. The sampling technique used cluster random sampling with 67 students. The data were collected through analytical thinking skills tests given before and after science learning. The data analysis technique used descriptive and inferential statistics analysis by comparing the increase in the average results of the test and t-test. The research results show that the increase of the average value of students' analytical thinking skills in the experimental class is higher, which is an increase of 44.74% compared to the control class which only increases by 17.20%. The results of the t-test also show that there is a significant effect between interactive multimedia with theocentric approach on students' analytical thinking skills with a significance value of 0.00 (<0.05). Therefore, interactive multimedia with the theocentric approach is effectively used to improve the analytical thinking skills of elementary school students in science learning.</span>

Соотношение международной и мусульманской концепций прав человека

Introduction. The article is devoted to the problems of correlation of international standards in the field of human rights, based on the liberal values of Western civilization, with regional acts of Muslim countries, correlating with Islam. The study analyzes various points of view of scientists on the issues of universalism of human rights and cultural relativism. The author adheres to the position that the content of human rights and freedoms in each specific community is heterogeneous and depends on its cultural, historical, religious and moral development. Theoretical analysis. The problem of the correlation of concepts in the field of human rights is primarily associated with the different approaches of the existing legal systems to the perception of human rights and freedoms. The theocentric approach, which is shared in the Muslim world, is the opposite of the liberal one, which is based on anthropocentricity. Most of the Muslim countries have signed and ratified international treaties on human rights, but made numerous reservations indicating the possibility of realizing a complex of human rights from the perspective of Islam. Empirical analysis. Despite the difference in views on the scope and content of human rights, Muslim countries strive to implement the international human rights standard. Regional acts of Muslim countries in the field of human rights, developed in the second half of the 20th century, have been severely criticized by human rights organizations on gender and family regulation, religious freedom, self-determination, etc. Currently, the Organization of Islamic Cooperation has developed a Declaration on Human Rights. offering a modern formulation of the position of Muslim countries on human rights. This act is aimed, on the one hand, at convergence of legal positions with the Universal Declaration of Human Rights, on the other hand, it protects basic Islamic values. Results. The study of regional acts of Muslim countries in the field of human rights regulation, modern Muslim concepts of human rights allowed the author to conclude that Muslim countries strive not only to participate in the discussion on human rights, defending their civilizational identity, but also to find points of convergence of Islamic views on human rights with international standards.

A case of therapeutic preaching done well: Theological diagnostics in Von Balthasar’s sermon, ‘Joy in the Midst of Anxiety’

It is argued that the proper way to construct and deliver a therapeutic sermon is to take a theocentric approach. Preaching, rightly understood, is proclamation of the good news that God has redeemed the world through Christ in the power of the Holy Spirit. It is by definition theological. Feeling pressure to be relevant, engaging and contemporary, a significant number of preachers fall into administering mini-doses of psychological self-help from the pulpit. Hans Urs von Balthasar’s homily, ‘Joy in the Midst of Anxiety’, is offered as a positive alternative. The sermon is theologically and homiletically analysed to show why it is an excellent example of theocentric therapeutic preaching.

The Theocentric Perspective of Laudato Si’: A Critical Discussion

In this article, I focus on Pope Francis’s “green” encyclical, Laudato Si’. After outlining some of its characteristics, I single out the pope’s engagement with anthropocentrism for critical discussion. The pope criticizes anthropocentrism (the view that human beings alone have intrinsic value), seeing it as a root cause of ecological destruction. Instead, he proposes what I would call a theocentric conception of nature. I criticize this view. First, I suggest that the pope is insufficiently critical in adopting a theocentric approach to the common creation story. Secondly, I argue from both a biblical-theological and a philosophical perspective against the pope’s resistance to the anthropocentrism of Genesis 1:26. Thirdly, I argue that because the pope opts for non-anthropocentrism, the encyclical falls short of offering a constructive way forward in relation to functioning in a technocratic society. Through these comments, I seek to strengthen the powerful and important message of this encyclical.

Minor Prophets

Minor Prophets Christopher T. Begg 1934. [Hosea] Maria de Lourdes Correa Lima, “O livro de Oseias e sua leitura das tradições do êxodo-deserto [The Book of Hosea and Its Reading of the Exodus-Desert Traditions],” RevCT 24 (2016) 295–327. This article focuses on the use made of the traditions concerning the exodus and Israel’s time in the desert in the Book of Hosea. The article takes as its starting point the segment Hos 11:1–11, tracing, on the basis of the vocabulary used, the phases of Israel’s history to which this alludes, i.e., the exodus, the desert wanderings, life in the land, return to Egypt, and new exodus. On this basis, the article further studies the handling of the traditions in question in Hos 12:10, 13–14; 13:4–5; and 2:16–17. [Adapted from published abstract—C.T.B.] 1935. [Hos 6:1–3] Dennis Olson, “Emotion, Repentances, and the Question of the ‘Inner Life’ of Biblical Israelites: A Case Study in Hosea 6:1–3,” Mixed Feelings and Vexed Passions, 161–76 [see #2034]. O.’s essay provides a close reading of Hos 6:1–3 as a case study of the topic emotion and repentance in the HB. I will use this “return (šûb) of the Lord” text to interact with D. A. Lambert’s treatment of the passage is his 2016 work How Repentance Became Biblical (see OTA 39 [2016] #1529). I will then draw out some conclusions about larger issues involving emotion, repentance, the inner life of human beings, and future research on these topics (p. 161, adapted). A close reading of Hos 6:1–3 within the larger context of the Book of Hosea has suggested that at least some streams of tradition within the Hebrew Bible (HB) do indeed include some role for emotions and some notion of an inner self in texts [End Page 673] dealing with repentance. Lambert is correct to note a scholarly overuse of the “penitential lens” in interpreting some alleged “repentance” texts in the HB. He is also correct to underscore the multiple ways in which the HB typically portrays individuals and communities as always operating within a network of public and material “others,” including other human bodies, the divine “other,” and the larger culture and world of a given time and space in history. Here, however, I have suggested that at least one HB text, i.e., Hos 6:1–3, might be more adequately understood within a more integrative model that includes attention to the inner life of emotion and attitude of individuals and communities within a dynamic web of self, other selves (both human and divine), and the cultural world in which these texts are embedded (adapted from author’s conclusion, p. 175)—C.T.B. 1936. [Zeph 1:2–6] C. J. (Neels) Redelinghuys, “Creation Utterly Consumed? Towards an Eco-critical Rereading of Zephaniah 1:2–6,” OTE 30 (2017) 805–20. Few texts of the prophetic books evidence so disconcerting an ecological perspective as does Zeph 1:2–6. While the text itself has received only limited attention in publications dealing with the ecological interpretation of the Bible, it is clear that in the passage nature plays a multifaceted role that needs to be attended to. Consequently, in this article, R. presents a eco-critical rereading of the text on the basis of the ecojustice principles of the Earth Bible and Norman Habel’s tools for analysis—suspicion, identification, and retrieval. Such a rereading identifies various questions, problems, and challenges concerning the kinship between humans and nature. Due to its sustained attempt to avoid anthropocentrism and engage in dialogue with science, the approach of J. M. Gustafson offers a viable way of elucidating this complicated and often misrepresented relationship. Finally, R. argues that, comparatively speaking, a theocentric approach like that of Gustafson is to be preferred to the traditional stewardship approach when it comes to understanding and/or appropriating Zeph 1:2–6 in the contemporary context. [Adapted from published abstract—C.T.B.] 1937. [Mal 3:13–21] Vincenzo Lopasso, “Il principio della...

A Theocentric approach to the nature of doctrine: Three modern case studies and Calvin's concept of doctrina

A Theocentric approach to the nature of doctrine: Three modern case studies and Calvin's concept of doctrina

Creation utterly consumed? Towards an eco-critical rereading of Zephaniah 1:2-6

Few texts from the Hebrew Prophets present such a disconcerting ecological perspective as does Zephaniah 1:2–6. While the text itself receives only scant attention in resources dealing with ecological interpretations of the Bible, it nevertheless becomes clear that Nature plays a multifaceted role that the interpreter should not overlook. Consequently, this article aims to present an eco-critical rereading of the text based on the ecojustice principles of the Earth Bible, and Norman Habel’s tools for analysis — suspicion, identification, retrieval. Such a rereading further uncovers certain questions, problems, and challenges concerning the kinship between humans and Nature. Because it continuously works to avoid anthropocentrism and engages in dialogue with the natural sciences, the theocentric approach presents itself as a viable way to elucidate this complicated and often misrepresented relationship. Finally, the author suggests, by way of comparison, that a theocentric reading surpasses the traditional stewardship approach when it comes to an understanding and/or appropriation of the Zephaniah 1:2–6 in the contemporary context.

The Human- Nature Relationship In The Context Of Theo-Centric Environmental Ethics

The environmental problems are one of the issues that intensively occupy the agenda of humankind. This fact mainly derives from the ambiguity of the span and the content of the issue. The concept of environmental problems can not be confined to the soil, air and water pollution for the reason that it covers a scope wider than a classical pollution issues. Initially the form of the relationship between human and nature has been relying on the “consumption at the level of content” which stands for a level that is enough to sustain the living. The perception of the nature used to be described with the metaphor of mother while natural environment was defined as the “mother earth”. However subsequent to natural environment definition of the Cartesian philosophy with its approach to the human nature relationship, the core metaphor to describe the natural environment has changed from the metaphor of “mother” to the “slave” which should serve by any means. The human- nature relationship within the context of ethics, both the parties and their respective statues bear an importance. In terms of ethics of human- nature relationship, it is possible to mention three main approaches. First one is the anthropo-centric approach. Within the scope of historical process, human- nature relationship is addressed according to anthropo-centric ethics comprehension so human has remained at the center of discussion. Following the change of the perception regarding the issue of environment, new approaches have emerged that give emphasis not only on human beings but also others; on living and non-living beings within the eco-system. In principle, this represents a departure from an anthropo-centric ethics to a new ethic approach which falls into two categories, bio centric and eco-centric. The theo-centric ethics should also be included to these ethics approaches that are shaped within the sphere of positive sciences. The Abrahamic religions, particularly Islam’s human- nature relationship conception do not fall within the scope of these three approaches. This study stands for the assumption that the theo-centric approach is applicable to explain the human-nature relationship of the religion of Islam. Within this framework, initially the core of environmental problems which is the transformation of human-nature relationship from organic to mechanic relationship will be touched upon whereas the mechanic world view will also be examined. Later on, around the main sources of religion of Islam, the content of human-nature relationship will be elaborated. In this context, a new paradigm will also be proposed for current global environmental issues.

PENEGAKAN HAK ASASI MANUSIA: Representasi Nilai Universalitas Islam yang Humanis

This paper discusses the concept of human rights enforcement and humanist Islamic universal values. Islamic law is a set of religious rules that govern the behavior of the Muslims in all aspects, both individual and collective nature. Due to the comprehensive characteristic, Islamic law occupies an important position in the view of Muslims. Islam claims that the idea stemmed from the Medina Constitution or the Charter of Medina 624 AD. In Islamic perspective, human right is based on theocentric approach while the West uses anthropocentric approach. This difference often raises a controversy in seeing the same issue.

Die aanwending van Rolf Zerfass se handelingswetenskaplike model in prakties-teologiese teorievorming – ’n gereformeerde perspektief

Utilising Rolf Zerfass’s operational scientific model in developing practical-theological theory – a reformed perspective Rolf Zerfass’s operational scientific model for correcting Christian-ecclesiological praxis is frequently utilised in practical- theological research at the North-West University. At face value Zerfass’s model seems to serve as an ideal framework in guiding a practical-theological study through all the relevant methodological phases – emphasising the cycle needed to move from a problematic Christian-ecclesiological praxis to a new praxis and offering a clear vision on hermeneutical interchange between theological tradition and operational praxis; theology and social sciences. A practical-theological researcher operating from a reformed frame of reference should, however, assess to what extent Zerfass’s model could serve his/her own unique vision on points of departure and goals set for developing practical-theological theory. The context in which Zerfass’s model was developed should be taken into account. Utilisation of this model should be evaluated in its own context, by means of asking essentially critical questions like the following: Does the model guide thought development in such a way that a theocentric approach is not undermined by an anthropocentric focus? To what extent are the normative focus and life-changing power of the revelation of God in Scripture addressed in the process of hermeneutical interchange? Does a cyclical approach (continually replacing one praxis by a subsequent one) address the reformational task of Practical Theology sufficiently? Does the model’s expression of the relationship between Practical Theology and social sciences not compromise the theological quality of Practical Theology? The conclusion arrived in this article is that some essential modifications are needed when utilising Zerfass’s model from a reformed context.

Lincoln's Theocentric Turn

In this essay I argue that Abraham Lincoln turned to a theocentric discourse to conceptualize the American Civil War. I attempt to address why he used a theocentric approach to the conceptualization of political problems and what the relationship is between that theocentric approach and his political principles, inspired policy outcomes, and the subsequent nature of American political culture and politics. It is my argument that Lincoln used a theocentric approach to enlarge and enhance his political ideals. As a result of this move, the relationship between the secular and the sacred has been dangerously distorted and liberalism itself, as presented by Lincoln, has been inappropriately sanctified.

‘n Prakties-teologiese model vir die verhouding Ou Testament/Nuwe Testament

A practical theological model for the relationship Old Testament/New TestamentFor all Christians the Bible consists of the Old and New Testament. The relationship, however, between these two parts is a hermeneutic-theological problem which confronts the communicative praxis of the Christian faith. Therefore it is necessary to develop a hermeneutic-theological theory for Christians which can serve as a paradigm within which the texts of the Old as well as that of the New Testament may regard as equal authoritative Word of God. As far as this study is concerned, there is but one approach only which can achieve this and that is a theocentric approach to both Testaments. A theocentric approach to the relationship Old Testament/New Testament, a) is capable of treating both Testaments as equal authoritative Word of God, b) prevents the practice of "two-sermons-in-one-sermon" in an attempt to make the message of the Old Testament more Christian like, c) is especially capable of communicating the message of the Old Testament in the communicative praxis of the Christian community and the modern society without reading by force Christ into the Old Testament.

Human genome research and the challenge of contingent future persons: toward an impersonal theocentric approach to value

Human Genome Research and the Challenge of Contingent Future Persons is an investigation into how the Human Genome Project is likely to affect future generations. It explores the implications these effects hold for evaluating genetic research, particularly from a theological perspective. Examining the economic, political, and philosophical issues underlying genetic research, Heller finds that some future people may bear an inordinate share of certain social costs stemming from the Project's biomedical applications. Further, the existence, numbers, and identities of those people will be contingent on decisions made based on this research. Heller investigates the theological implications of this problem, arriving at an impersonal theocentric approach to value in this detailed, thoughtful, and original contribution to the literature.

Jesus’ Paradigm for Relating Human Experience and Language about God

The essay provides sustained theological reflection on Jesus’ command to ‛call no one father’ (Mt. 23), the assumption regarding the nature of human experience, and the paradigm utilized for relating it to our language about God. This approach is contrasted with contemporary arguments which conclude that reference to God as Father ought to be restricted or even eliminated. While recognizing the necessity of taking seriously our broken human experience, these two options represent two distinct and incompatible approaches: one theocentric, the other anthropocentric. The anthropocentric approach is held to be ultimately neither compassionate, hopeful or healing. Furthermore, it undermines the validity not only of traditional Christian speech but also of any religious or philosophical language about God. By contrast, Jesus offers us not just a command, but a theocentric approach which enables us to speak faithfully about God and which promises us a healing of mind, heart and life.

THEOCENTRIC CHRISTOLOGY: DEFENDED AND TRANSCENDED

Having read and pondered S. Mark Heim's critical analysis of No Other Name?, together with the commentaries on his analysis, I am grateful and hon­ ored, as well as sobered and challenged. Thanks, I needed that, best captures my overall feeling. I wrote the book in order to raise some roadsigns for explor­ ing what I consider a pressing problem for Christians; and, though Heim and others think my roadsigns are pointing in the wrong direction, they certainly have carried on the exploration. Even if they have not converted me from my erroneous ways, they have enabled me, with their revealing criticisms and noway-out questions, to clarify and redirect the way I want to go. Mainly, they have helped me recognize that the best way to defend a theocentric model for Christology and interreligious dialogue may be to transcend it. A pluralist theol­ ogy of religions still very much in the making. While I cannot respond to all the issues, both critical and supportive, that were raised in this collection, I can cover most of the principal concerns by examining what appear to be the two main roadblocks that these critics have erected to a theocentric approach. They are telling me that such an approach does not work and that it is not Chris­ tian. In the terminology of Schubert Ogden and revisionist theologians, my model falters on criteria of adequacy to human experience and of appropriate­ ness to Christian tradition. Diehard revisionist that I am, I have to take such crit­ icisms seriously.

Theocentric Christology

“Many Christian theologians have moved resolutely away from an exclusive Christology. Today Christology has become (or rebecome) inclusive…. The theocentric, non-normative understanding of Christ, proposed by the theologians we have studied, will be experienced by many Christians as a threat to the validity of their faith. Therefore, in exploring the possibility of the theocentric approach to Christ, theological caution and especially pastoral sensitivity are necessary.”