Review of UKSports Anti-Doping Policy Essay - 3361 Words

â€Å"The two major justifications for the ban on the use of performance-enhancing drugs in sport relate to the protection of the health of athletes, and the maintenance of fair competition† (Black, 1996; as cited by Waddington, 2000) The main objective of the U.K. Statement of the Anti-doping Policy stems from this. The aim is to ensure that the various governing bodies of sport in the United Kingdom have consistent and regular sets of policies and regulations in order to â€Å"protect the rights of athletes to compete drug-free† (U.K. Statement of Anti-doping Policy). This policy, (January 2002) published by U.K. Sport, was considered â€Å"a major landmark in the fight for drug-free sport†. It was an attempt to set standards in accordance with the†¦show more content†¦UK Sport’s role is also clearly defined in the policy. UK Sport will have to agree an annual anti-doping programme, consisting of testing (where appropriate), education and information, with the Governing Bodies and also assist with its delivery. They will have to guarantee the confidentiality of information arising from programmes except where it is required, in order to provide transparency and accountability for pu blic funding and the integrity of the testing programme. UK Sport will also report to the designated official, within the Governing Body, both negative and positive test outcomes, within an agreed timeframe. Again, they will assist, as required, with the provision of information to the review, investigative hearing or appeal panels. Training workshops will be provided for Governing Bodies, on operational and legal issues. Governing Bodies will also have to be supported with advice and guidance, from the Anti-Doping Programme, team to achieve programme delivery arising from the policy. Supporting, independent advice on complex scientific or medical issues will also be provided by UK Sport, who will also promote an independent dispute resolution system for sport. Finally, UK Sport will have to continue independent, high quality collection services, as well as assisting Governing Bodies with the monitoring and reporting of results. Furthermore, according to the policy, Sports Councils have the power to withdraw funding from athletes who have come

The Modal Cosmological Argument Free Essays

THE REASONABLENESS OF ACCEPTING OR REJECTING THE MODAL COSMOLOGICAL ARGUMENT: In this essay I shall explain why it is reasonable to accept â€Å"The Modal Cosmological Argument† as a rational explanation for the existence of God. The modal cosmological argument makes use of â€Å"modal† elements such as possibility, necessary existence and contingent existence to prove that a necessary being – namely God – exists. It also applies to the entire cosmos and all possible cosmoi and therefore deemed to be â€Å"cosmological†. We will write a custom essay sample on The Modal Cosmological Argument or any similar topic only for you Order Now Medieval theologians and philosophers of different religious views have developed the MCA over time. Examples include; the Christian Thomas Aquinas, the Islamic Al Kindi Ibn Sina and the Jewish Moses Mainmonides. * The argument begins with the notion that every existing being or being which existed can either be a contingent being (something that depends on something other than itself for it’s existence) or self-existent. The second premise argues that if every being were dependent one would find that no being at all would ever exist or even come into existence. However, it is clear that some being does in fact exist even if it is only myself and therefore there MUST be at least one being who is independent, necessary and self-existing. * It is this being that we take to be God. This denial of universal dependancy stated in the second premise is known as the â€Å"Cosmological Insight†. The logic behind the cosmological insight can be illustrated using a simple analogy involving train coaches. A coach by nature relies on something else in order to move. If there was a system in which there were only train coaches present, one would find that there would be no motion. It would not matter whether there are an infinite series of coaches attached to one another or if they formed a complex loop. In order to introduce motion, one needs to add something radically different to the system which moves of its own accord. In this case it would be a locomotive. The same logic can be applied to the theory of existence. Contingent beings are unable to â€Å"generate† their own existence and require some sort of force to do this for them- a necessary being or God. * There are a number of possible alternatives to the Cosmological Insight that can be argued. However one finds that all these different notions result in inexplicable brute facts which are defined as facts that have â€Å"no explanation†. * If all beings are contingent then a set of them would have had to at some stage simply â€Å"pop† * into existence causing all the other beings in the cosmos. This idea results in complete and utter mystery as there isn’t anything to explain how the first few contingent beings came about. Before they apparently â€Å"popped into existence†*, there would have to have been a state of absolute metaphysical nothingness which raises the question as to how these beings appeared, since there would have been no resources available to them. One could choose to argue that perhaps contingent beings never had to â€Å"pop into existence† but instead have always simply been. At first this notion appears logical yet upon closer examination one finds it too leads to another brute fact as there is nothing to explain why these beings existed when they need not have done so in the first place. The same reasoning applies to the presence of an infinite series in which every contingent being was caused to exist by another. One could claim that If all contingent beings within this series has a cause and explanation in terms of its existence, then it isn’t necessary for the entire series to also have a cause and explanation- there is no further explanation required and therefore no mystery involved. But the catch here is that one still can’t explain why the infinite series exists when it need not have and so another brute fact arises. Another reason why this alternative is unsuitable is the fact that an infinite series may not even be possible. William Lane Craig demonstrates this idea using the example of â€Å"Hilbert’s Hotel†. * We are asked to Imagine that this particular hotel has an infinite number of rooms and that all these rooms are full. * When a new guest arrives requesting a room the hotel should in theory, be able to accomodate him by shifting each current guest next door until room no. 1 is vacant. * However e are reminded that before this new guest arrived, all the rooms were full thus showing that it isn’t possible for an infinite series to exist. * All these contingency only options result in brute fact. One could argue that there is actually nothing wrong with accepting this and that a brute fact shouldn’t be considered a weakness in the theories stated above. My response to this would be that unexplainable facts violate Principle of Sufficient Reason and are therefore are unacceptable. The Principle of Sufficient Reason claims that anything that happens does so for a specific purpose. In other words, there is an explanation as to why things are the way things are, as opposed to some other way they might have been. PSR therefore serves to support the Modal Cosmological Argument by making brute facts seem insufficient and inconclusive through use of the cosmological insight. It is important to note that accepting the existence of God is not the same as accepting a brute fact because God is the only possible reason as to why there is a contingent order. In order to violate PSR there would have to be another option other than God’s existence that is true and this is not the case. The Big Bang theory, the idea that the universe amounted from nothing and the notion that the universe has simply always existed all fail to explain why contingent beings exist. Therefore the presence of a necessary being is the only feasible option. In â€Å"Why I am not a Christian† Betrand Russell claims that the Modal Cosmological argument is unreasonable as it doesn’t account for where God himself comes from, â€Å"If everything must have a cause, then God must have a cause†. Similarly Richard Dawkins argues that the cosmological argument makes the â€Å"entirely unwarranted assumption† that God himself is i†mmune to regress†. * However it is these objections that are unwarranted simply because God is not in the same explanatory predicament as dependent beings. He is a necessary and radically different bein g who halts infinite regress of explanation ex hypothesi. Thus the MCA still stands. Upon review of the modal cosmological argument one can see that the conclusion of argument is logical and follows from the premises in a understandable manner. Intuitively the premises themselves can be said to be reasonable. The crux of the matter is the fact that the MCA depends on accepting the Principle of Sufficient Reason and thus if one refuses to do so, the entire argument collapses. In my opinion, it is rational to accept PSR because it is precisely what causes us to keep searching for explanations behind contingent facts until we find sufficient reason to doubt that there is an explanation. Decartes stated, â€Å"I think, therefore I am. * and it seems to me, that it is simply human nature to question the reasons behind the way things are. If we didn’t accept PSR life would be filled with unbearable uncertainty and one would find that science and philosophy itself would cease to exist because there would be no motivation whatsoever to broaden our understanding of how things work, their purposes and what causes them. The human race would be far less advanced in terms of knowledge and awareness. Therefore it is undoubtedly m ore reasonable to accept the modal cosmological argument than it would be to deny it. â€Å" How to cite The Modal Cosmological Argument, Papers

Missio-Die

Question: What is the Missio dei? and discuss the significance for the church. Answer: What is the Missio dei? Missio Dei in the Christian theological Latin term is also known as the mission of the God or the "sending of God." The definition of the Missio dei implies the concept of the mission, according to which the mission or the church work is the subset of Gods work, rather than anything with the presence of the independence (Hedley, 2010). This missio dei has evolved from the last 50 years, hence in the start of the essay will give a brief introduction of the term and then to discuss its significance, implications and also the benefits of its contemporary usage. Missio Deias a concept or term which has increasingly become popular among the churches around the 20th century mid and also is considered as the main concept for the mission, which is being used by the theologians. It mainly defines the real identity, task, and place of the church of the Christ in the Gods mission towards the world. A church is the Gods instrument for reaching to all of the nations and also all of the tribes with the Gods Word. All of the Deeds arise and are originals from this plus also lead the humanity to live in a total integrated manner with their heart, voices, and head glorify the all powerful God after it is being reconciled with the almighty Jesus Christ (Engelsviken, 2003). This explains that the integral ministry reaches and also covers each and every aspect of the human life like the growth in faith, repentance, economics, and the kingdom of heaven, all kinds of social issues, politics, science and technology. These aspects are required to be properly addressed in a manner that it further leads the humanity to the Christ where all of the new life grows as well as develops and also provides an outlook to the earth and the new heaven. Teaching and preaching of the Gospel are required to focus completely on the complete life of a human being. Churches are totally and fully involved as per the Gods plan and purpose for the creation and the redemption. The almighty God employs these churches as his servant an instrument, with a transparent goal, vision and focus in a sinful world (Flett, 2009). The term Mission is, primarily, the task which is performed by the Triune God, Redeemer, Creator and the Sanctifier, for betterment of this world; it is such a kind of ministry in which all of the churches are privileged to completely participate. The Mission has its own originality in the mind and the Gods heart. The God showers and spread his love to all (Heller, 2009). This is considered as the deepest cause and source of the mission. The Mission also embraces all of those activities which serve to be liberating the mankind from the slavery conditions in the presence of the Almighty God, slavery that extends to the God-forsakenness from the economic necessity The Mission is the primary as well as the ultimate; the task of the Triune God, for the care and betterment of human beings, all across the globe, such ministry in which the church gives the opportunity to participate (Wyngaard, 2015). Karl Barth This is the mission as the acts and the tasks of God. The Gods nature also derives the mission The spirit, Father and son sending the church into this world Missio die is a clear attribute of the Almighty God and all of the churches are invited to take part in the mission of the almighty which is larger than that of any other missions. History: There is a long history with the mission die which can even be traced as far as such old like the Augustine. Aquinas was the first one who has used this term in order for describing all the activities of the true almighty God; which involved the sending of the Son by the father and further the Spirit send by the son. Refer modern times, Karl Barth, in the year 1932 paper, set out an important idea which explained mission as Gods work. In the paper he also discussed that the mission of the authentic church should be as per the act or the response towards themission of the God. The idea was grasped by the Hartenstein, who referred the concept of the missio Dei to differentiate it from the missioecclesiae; which explains about the churches mission. But later in the year 1952, willingness meeting for the worldwide Missionary Council explained and quoted the concept ofthe missioDei in detail (Wagner, 2009). The termmissioDeiwas in the actual sense not at all taken into use by the Willinge n meeting. However it, later on, was taken into use by the Hartensteinin his conclusion of the conference. Missio Dei and theChurch The mission was prominently all across the European continent, and the churches of these countries further led to the flourishment of the culture and also hen tried hard to spread it among all of the countries all across the countries of the world. The call for the conversion is a reminder or proposal for becoming the community part, and also the Church, is from that particular community. While there are others who express such same thoughts: The mission of these churches and the Churches are in a true and actual sense the God tools, such instruments which helps the God to carries out his plannedmission (Velloso Ewell, 2012).These Mission is thus seen as moving from the Almighty God to the universe, here the churches are viewed as the significant tools for the spread of the teachings of that mission. Thus, the main aim so as to establish these kinds of churches is to spread and support themissioDeand the Church structures are present so as to serve the mankind and the complete commun ity inthat mission. Significance for the Church As per the perspective of missio-Dei, these established churches are viewed as the main bearer and also the worker of peace. The Corinthians 3:9 depicts that church is a land where the almighty God cares through all of his servants, but also over which he bestows all of his blessings. The almighty employs the missioners ministry to proclaim peace in the universe by the Word and also by actions or deeds. Refer this process; the mankind will develop peace to the utmost level and also experience all the contexts of life, namely in all the sectors of nature, health, economics, politics, etc. Churches must continuously pray for peace and also, act as the peacemakers (Sunquist, 2009). Several of the biblical passages acknowledge and confirm this as a commission. Refer these passages; the actual concept of the peace is brought into use in so many of the ways. It means that the overall peace is applicable in the unity, harmony, unanimity and also is closely associated with all of the relatio nships. The believers anticipation of the state of peace has a significant focus in the Old as well as the New Testaments as well. The almighty employs justice and righteousness so as to restore overall peace. Only the righteousness leads to true all complete peace. Restoration of shalom tissue implies that the disciples combine the power, time, possessions and the resources as an important sacrifice for the benefit of the life and the needs as are required by others. Summary of Plantingas peace discusses the nature and the effect of overall peace. The Bible, shalom defines the universal flourishing delight, wholeness as the rich affairs state, where the natural requirements are satisfied plus the natural gifts which are to be employed fruitfully, a condition of the affairs which inspires the joyful wonders at the savior and the Creator, widely opens the doors, welcomes all creatures of the world in whom the God delights. Churches are thus the instrument, bearer and the worker of th e divine peace, which performs this by the integrating deeds and the Words in its ministry (Sundermeier, 2003). A famous well known and the classical doctrine on the missio dei as the almighty, the Father sends his Son, and further sending of the Spirit by the son, was expanded in order for including the movement: Here the Father, the Son, and the Holy Spirit are to send the church into the universe (Laing, 2009).Our activity or the mission has not got its own life: it is in the hands of the almighty and can also be called as the mission, and for all the initiatives of the missionaries which comes from the God alone. The missio die in its actual sense id the mission of the God and is also a planned mission, which is to go beyond the churches as well.It openly and clearly embraces each and every task which the God is to do in the universe through all the people and the nations so as to establish his complete Kingdom of the world which is all over the churches and also beyond the boundaries of the churches. Mission, which calls upon all the Christians to participate and also feels immensely privileged for doing that.So, Gods activities are not at all limited to the endeavors of churches, but these churches also have a significant role, which has been sent by God in the mission of the God (Smith, 2009). The historical understanding of the mission of the churches is tended to incorporate significant concepts: that this was sent into the universe; and it also took an evange with it. The important illustration of the modern times shall be of William Carey, who in his obligations and inquiry of the Christians used to mean it Conversion in the year of 1972 of the Heathens (Meiring, 2008). The First part of the work was related to the mission justification, which was based on the continuing applicability and the power of Commission: The Christians are people who are sent by the command of the Christ, which speaks therefore go. William Carey, in the discussed section also makes much clearer that the task which the missionary are supposed to perform is to carefully and seriously introduce the gospel amongst them (Sauer, 2013). This Important illustration demonstrates that the historical Christian understanding as far as the mission was clearly in some ways based upon the complete divine initiative, which bears Gods message of peace and complete salvation for the human mankind (Richebcher, 2003). There is really something which is both humbling as well as per the liberating to recognise that the God is the only one who acts as the architect as well as the controller of the mission. In case, the Church is considered as a vital product of the Gods mission, a much truer, original and clear perspective is its outcome. All of the Christian Church is made and exists because of the Almighty sending His Son, Jesus Christ and then His actions which have come to us in throughout the history. The Churches are also guided, sustained and sanctified by the almighty. Refer wording of Bosch, The missio Dei in actual sense purifies the all around atmospheres at the churches. It is vital that we do not forget any time that the main aim of the Churchs is not to self-replication or just grow numerically these are built to spread the message of the almighty among all the mankind which is to be peace lovers and quit all bad habits (Ziemer, 2015). Conclusion: There is no doubt regarding the fact that peace is something which begins with the Almighty Godin whatsoever who He is and also in whatever task He does or performs. When He brings complete peace in and by Christ, he in an actual manner integrally reconciles human by the Words and also the deeds of himself, thus restores all of the broken relation with the mankind. The words gave so as to ensure the eternal peace ultimately results in the church to accept the assignment to all around spread this condition, which further impacts the diverse relationships which are found by the people in themselves (Sarisky, 2013). By preaching the act of peace, churches help to understand peace as the eschatological beacons. References Engelsviken, T. (2003). MISSIO DEI : THE UNDERSTANDING AND MISUNDERSTANDING OF A THEOLOGICAL CONCEPT IN EUROPEAN CHURCHES AND MISSIOLOGY.International Review of Mission, 92(367), pp.481-497. Flett, J. (2009). Missio Dei : A Trinitarian Envisioning of a Non-Trinitarian Theme.Missiology: An International Review, 37(1), pp.5-18. Hedley, S. (2010). Book Review: Frontiers in Mission: Discovering and Surmounting Barriers to the Missio Dei.Missiology: An International Review, 38(2), pp.230-231. Heller, K. (2009). Missio Dei : Envisioning an Apostolic Practical Theology.Missiology: An International Review, 37(1), pp.47-61. Laing, M. (2009). Missio Dei : Some Implications for the Church.Missiology: An International Review, 37(1), pp.89-99. Meiring, A. (2008). Rethinking Missio Dei: a conversation with postmodern and African Theologies.VE, 29(3). Richebcher, W. (2003). MISSIO DEI: THE BASIS OF MISSION THEOLOGY OR A WRONG PATH?.International Review of Mission, 92(367), pp.588-605. Sarisky, D. (2013). The Meaning of the missio Dei: Reflections on Lesslie Newbigin's Proposal That Mission Is of the Essence of the Church.Missiology: An International Review, 42(3), pp.257-270. Sauer, C. (2013). MISSIO DEI AND COMPASSIO DEI: MINORITY CHRISTIANS EXPERIENCING GODS ACTS IN THE FACE OF HOSTILITY.Scriptura, 106(0), p.20. Smith, C. (2009). The Mission of God: Unlocking the Bible's Grand Narrative.Mission Studies, 26(1), pp.131-132. Sundermeier, T. (2003). MISSIO DEI TODAY: ON THE IDENTITY OF CHRISTIAN MISSION.International Review of Mission, 92(367), pp.560-578. Sunquist, S. (2009). Missio Dei : Christian History Envisioned as Cruciform Apostolicity.Missiology: An International Review, 37(1), pp.33-46. Velloso Ewell, C. (2012). Missio Dei.International Review of Mission, 101(2), pp.385-387. Wagner, J. (2009). Missio Dei : Envisioning an Apostolic Reading of Scripture.Missiology: An International Review, 37(1), pp.19-32. Wyngaard, J. (2015). Missio Dei and Youth Ministry: mobilizing young peoples assets and developing realationships.Missionalia, 43(3). Ziemer, J. (2015). Seelsorge im Horizont der missio dei.Praktische Theologie, 50(2).