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In The Games People Play, Robert Ellis constructs a theology around the global cultural phenomenon of modern sport, paying particular attention to its British and American manifestations. Using historical narrative and social analysis to enter the debate on sport as religion, Ellis shows that modern sport may be said to have taken on some of the functions previously vested in organized religion. Through biblical and theological reflection, he presents a practical theology of sport's appeal and value, with special attention to the theological concept of transcendence. Throughout, he draws on original empirical work with sports participants and spectators. The Games People Play addresses issues often considered problematic in theological discussions of sport such as gender, race, consumerism, and the role of the modern media, as well as problems associated with excessive competition and performance-enhancing substances. As Ellis explains, Sporting journalists often use religious language in covering sports events. Salvation features in many a headline, and talk of moments of redemption is not uncommon. Perhaps, somewhere beyond the cliched hyperbole, there is some theological truth in all this after all.
Few realize how ecological the vision of Orthodox Christianity really is. Yet it portrays creation as an epiphany of God, and the human person as a workshop of unity, a connecting link uniting creation and Creator. This lofty ideal is to be achieved at a very practical level: we are to manifest our love for God, for other people, and for the world, through "the right use of material things." To communicate this vision, Elizabeth Theokritoff draws on ancient sources'真the Fathers, the liturgy, and saints' lives'真on modern commentators, and on practical examples from our lived experience. She presents fresh wisdom and insight into Orthodox tradition in a way that is both accessible and relevant to theologians and non-theologians. The thematic arrangement makes it a convenient resource for teachers. It is compelling reading, and demonstrates that environmental concerns have deep roots in Christian tradition.
Even as evidence accumulates that humans have significantly contributed to global climate change, many Christians have questions about what it means to care for creation. Some question whether focusing on creation care takes away from a person's spirituality or from caring for other humans. Others wonder to what extent we can live peaceably with nonhuman creation. Still others wonder whether we should be better stewards of the environment and whether developing better technology might save us from the current crisis. The diverse authors of this volume address these questions in an accessible way.
This course teaches accountability for each individual's actions and helps the student understand who God created him or her to be. Our primary goal for providing this course is to help you understand the mysteries of God's wonderful creation of the human race. It teaches how His wonderful plan, for us as individuals, works and how it can cause every person to be happy and fulfilled during this life. It will aid you in developing and maintaining relationships with others, especially with the Lord Jesus Christ.
The title expresses the book's intention: not to go on distinguishing between God and the world, so as then to surrender the world, as godless, to its scientific 'disenchantment' and its technical exploitation by human beings, but instead to discover God in all the beings he has created and to find his life-giving Spirit in the community of creation that they share. This view¿which has also been called panentheistic (in contrast to pantheistic)¿requires us to bring reverence for the life of every living thing into the adoration of God. And this means expanding the worship and service of God to include service for God's creation.
What does it mean to be created in the image of God? How can the existence of evil be explained if we believe in a good and loving God? What is the precise meaning of the notion of original sin? How can God transfer the guilt of humanity to one innocent individual, or should we rather dispense with the notion of penal satisfaction? The first part of Created in the Image of God grapples in a concise manner with these and other elusive and controversial theological and anthropological issues. The second part proceeds to address societal issues that relate to dignity, equality, and freedom. How can human dignity and the dignity of the environment be reconciled? Are the values of freedom and equality natural enemies? When does theology become a tool of oppression? How should we evaluate neo-liberalist economic theory after the greatest recession since the Depression? This book cautiously attempts to provide some answers that might help modern society to re-invent itself in a tumultuous age.
God is playful. Like a child building sand castles on the beach, God creates the world and destroys it again. God plays with his (or her) devotees, sometimes like a lover, sometimes like a mother with her children, sometimes like an actor in a play. The idea of God's playfulness has been elaborated in Hinduism more, perhaps, than any other religion, providing one of the most distinctive and charming aspects of Indian religious life. Lila or "divine play" can refer to many things: to God's playful creation of the world and to religious dramas or "plays," as well as to various motifs in Hindu art. But despite the importance of lila in the cultural history of South Asia, few comprehensive studies of it are available, partly because scholars have tended to emphasize only one dimension of lila--either the theological or the performative--at the expense of the other. The Gods at Play fills this gap by bringing together scholarly essays on all aspects of this important Hindu idea, providing students with a broader understanding of popular Hindu culture and religion.

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