{'fraction_non_alphanumeric': 0.030205655526992288, 'fraction_numerical': 0.005141388174807198, 'mean_word_length': 5.034883720930233, 'pattern_counts': {'":': 0, '<': 0, '<?xml version=': 0, '>': 0, 'https://': 0, 'lorem ipsum': 0, 'www.': 0, 'xml': 0}, 'pii_count': 0, 'substrings_counts': 0, 'word_list_counts': {'cursed_substrings.json': 0, 'profanity_word_list.json': 0, 'sexual_word_list.json': 0, 'zh_pornsignals.json': 0}}
Book Reviews: Frederick V. Simmons and Brian C. Sorrells (eds), Love and Christian Ethics: Tradition, Theory, and Society

as communicated in the human form of Christ, for in the sharing of our skills and abilities with others we give from what God, as source, means and goal, has abundantly blessed us with. Consequently, sport can become liturgy of sorts in which humans participate in and signify God. I see this theological framework filling out Shafer’s, especially where he offers the Special Olympics as a new paradigm for appreciating and valuing the essence of humans at play (pp. 168, 178–85). People with disabilities exist as gifts who share joyfully and freely of themselves with other contestants, in a manner that strikingly recognizes and dignifies the priority of mutual participation over outcome-based sport. The Special Olympics is consonant with a gift-giving model as seen in the divine life; moreover, how the disabled do sports is radically inclusive, which is appropriate to an interdependent human community. Shafer’s account invites other Christian ethicists and theologians to advance from his solid beginning. By pushing and pulling at Shafer’s claims, other themes such as eschatology, pneumatology, and Christology can be incorporated so that ethics is a response to God’s action. God stands over and confronts our games as Lord, while also delighting when the fullness of our humanity witnesses to God’s gifts and graces which interpenetrate the joy humans freely experience as they jump, set, block, dribble, pass and flip.