1040:. In the first essay, entitled "The Grace of Doing Nothing", H. Richard Niebuhr argues that humans are self-interested and egoistic and that Christians, because they are subject to these same flaws, should remain non-violent even in a time of war. In his essay in response, entitled "Must We Do Nothing?", Reinhold Niebuhr argues that Christians must have a self-awareness about their own sinfulness and self-interestedness, but must sometimes use force to protect certain ideals and people. In his commentary Hauerwas acknowledges that both brothers make important points, but critiques Reinhold's view, ultimately agreeing with H. Richard Niebuhr.
985:, Hauerwas argues that the brothers actually belong to that theological tradition. For him, while they both placed a strong emphasis on the sinfulness of humanity (which stood in stark contrast to most liberal thinkers), he believes that the Niebuhrs based their theologies on the presuppositions of secular philosophy rather than those of Christianity, thus placing them in the liberal tradition of modern Christian thought. In particular, Hauerwas argues that Reinhold Niebuhr was deeply influenced by
1081:, have even accused him of going too far and focusing more on the Church than God. Despite his critics, Hauerwas still believes the church is one of the most important aspects of Christianity. Believing that it acts as “a community of character that forms Christians in the likeness of Christ.” Hauerwas believes that in modern times the church has shifted away from this ideal form, believing that this has caused Christians to become less outspoken and avoid saying what they believe to be true.
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599:(1956–58). As the son of a bricklayer, Hauerwas was early on apprenticed to the craft of bricklaying under his father. The experience was extremely formative for his later life, as he himself has often compared the skill and hard work that bricklaying requires with both his own approach to theological work and the challenges of living a fully Christian life.
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life, e.g., ... the potential for consciousness". The criteria of death, however, are "those empirical measurements that can be made to determine whether a person is dead, such as cessation of respiration or a flat EEG". Thus, brain death is a criterion of death that may serve "as a symbol of when it is time to die".
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John Howard Yoder, who impressed upon him the need of always locating God's actions in the "timeliness" of the created order as witnessed by the Bible. He has explained this understanding of a people (i.e., church) constituted by their ongoing story with God in terms of a pointed and oft-repeated aphorism:
749:. For Hauerwas, however, Barth argued that Christian convictions about the world describe God's good creation as it is while emphasizing that such convictions cannot be understood apart from Christian witness. This, according to Hauerwas, is what makes Barth a proper natural theologian in comparison to
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Hauerwas believes that there is a difference between the concept of death and the criteria for death. The concept of death "involves a philosophical judgment of a significant change that has happened in a person" and therefore "is a correlative of what one takes to be the necessary condition of human
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there were very few
Christians, thus how they differed from the main population made all the difference. After the conversion of Constantine the Great, everyone was “born” Christian, thus the difference between Christians and everyone else became unclear. Hauerwas continues his argument, stating that
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Hauerwas writes of narrative as "the necessary grammar of
Christian convictions" in that Christian claims are inextricably linked to what God has done in history and to the ongoing story of God's people as they move through time. This sense of a "hypertemporal God" Hauerwas claims to have gotten from
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in 1970. He was later invited to assume a faculty position at the
Divinity School of Duke University in 1983, where he taught in the area of theological ethics until his retirement in 2013, though he continues to write and speak at Duke as a senior research fellow. In 2014 he was appointed to a chair
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than the message of Jesus. In
Hauerwas' view, this has led the Church (and Christians in general) to compromise their values and place too much faith in secular political ideologies, often leading to a misplaced passion for political power. This represents the thesis of Hauerwas in his most popular
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is a correlative of this theological metaphysics. The world simply cannot be narrated - the world cannot have a story - unless a people exist who make the world the world. That is an eschatological claim that presupposes we know there was a beginning only because we have seen the end ... reation
3007:, 14 August 2023, pp. 42–51. Writes Marantz (p. 51): "When I talked to Stanley Hauerwas, the theologian, he : 'hen your ancestor hands you a gift, however deadly it is, the first thing you do is you accept it.... You have to accept the gift." The article discusses the life and work of
1015:). In the book, Hauerwas and Willimon argue that the Church's accommodation to secular culture has led to tragedies like the dropping of the atomic bomb on Hiroshima Hauerwas, therefore, believes that the Niebuhrs' thinking is subject to the same flaws as
1023:. Thus according to Hauerwas, while they may have disagreed when it comes to policy, both the Niebuhrs and Falwell fell prey to the notion Christians have a duty to use the political process as a means to enact "Christian" legislation or pursue justice.
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in this era, moral behavior became secondary to theological belief. He believes that this was the original point in which theology and ethics diverged. However, he has been a rather vocal advocate of these two areas no longer being considered separate.
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The church does not exist to provide an ethos for democracy or any other form of social organization, but stands as a political alternative to every nation, witnessing to the kind of social life possible for those that have been formed by the story of
602:
Hauerwas's family attended
Pleasant Mound Methodist Church, where he experienced baptism, confirmation, and communion. At the age of 15, he presented himself for ministry at a Sunday night worship service, presuming then that he would be saved.
1855:
Hauerwas writes in his 2010 autobiography, "My father understood that the world was changing; and therefore he never wanted me to follow him into bricklaying. Yet the training I received left an indelible mark on everything I do."
999:
For
Hauerwas, the Niebuhrs are important figures in part because the flaws in their thinking represent the same flaws which are endemic to much of modern Christianity, with the Church often being shaped more by the culture of
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The primary social task of the church is to be itself - that is, a people who have been formed by a story that provides them with the skills for negotiating the danger of this existence, trusting in God's promise of
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Stanley
Hauerwas and William Willimon, Resident Aliens: A Provocative Christian Assessment of Culture and Ministry for People Who Know That Something is Wrong (Nashville, TN: Abingdon Press, 1989), 31-40
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Communities formed by a truthful narrative must provide the skills to transform fate into destiny so that the unexpected, especially as it comes in the form of strangers, can be welcomed as gift.
832:
For the church to be, rather than to have, a social ethic means we must recapture the social significance of common behavior, such as acts of kindness, friendship, and the formation of families.
745:, a text in which Hauerwas argued that Karl Barth was the foremost "natural theologian" of the Gifford Lectures. Such an argument is controversial since Karl Barth is well known as an enemy of
857:
As indicated in the quotation above, Hauerwas believes that the strong distinction between the church and the world is a necessary mark of the
Christian life. He collaborated with
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One of the common messages that
Hauerwas always seems to return to is the importance of the Church, some often calling his views ecclesiological. Certain scholars, such as
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Every social ethic involves a narrative, whether it is concerned with the formulation of basic principles of social organization and/or with concrete policy alternatives.
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Christian social ethics can only be done from the perspective of those who do not seek to control national or world history but who are content to live "out of control."
3301:
3266:
2379:
1589:
Zorgdrager, Heleen (2014). "Mapping the
Christian Character: Calvin and Schleiermacher on Virtue, Law and Sanctification". In Vos, Pieter; Zijlstra, Onno (eds.).
1019:, with Hauerwas and Willimon stating that "few books have been a greater hindrance to an accurate assessment of situation" than H. Richard Niebuhr's famous book
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2218:"—Beyond Secular Liberalism, Theological Traditionalism, and Incomplete Pragmatism: A Milbankian Engagement with Jeffrey Stout's Democracy and Tradition"
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In our attempt to control our society Christians in America have too readily accepted liberalism as a social strategy appropriate to the Christian story.
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2357:"Are Human Rights founded in Hebrew and Christian Scriptures? – Opinion – ABC Religion & Ethics (Australian Broadcasting Corporation)"
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Prior to the formation of the United Methodist Church in 1968, Southwestern University was affiliated with its predecessor body, the Methodist Church.
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974:, he came to disagree with fundamental elements of their theology, while continuing to affirm other elements of their work that he found important.
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names God's continuing action, God's unrelenting desire for us to want to be loved by that love manifest in Christ's life, death, and resurrection.
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Christian social ethics depends on the development of leadership in the church that can trust and depend on the diversity of gifts in the community.
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In the early years of his career Hauerwas was influenced by the work of both brothers. Later, primarily as a result of encountering the work of
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The social significance of the Gospel requires the recognition of the narrative structure of Christian convictions for the life of the church.
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444:. Hauerwas is considered by many to be one of the world's most influential living theologians and was named "America's Best Theologian" by
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couldn't be distinguished from their beliefs and their behaviors. Before Christianity became the imperial religion with the conversion of
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955:, often considered two of the most influential American theologians of the 20th century. Hauerwas frequently discusses the work of both
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Ngong, David Tonghou (2015). "Formed by the Village and the Church: The Reception of Stanley Hauerwas's Theological Ethics in Africa".
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2243:"Stanley Hauerwas: Christianity, Democracy, and the Radical Ordinary: Conversations Between a Radical Democrat and a Christian (2008)"
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in Scotland in over forty years. His work is frequently read and debated by scholars in fields outside of religion or ethics, such as
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786:(which are closely related but not necessarily synonymous movements). Both of these movements are attached to Yale biblical scholars
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2287:"Reclaiming the Mission/ David Fitch | Reflections from living life in Mission where theology, culture and ministry intersect"
871:. This understanding of the church is based on both his narrative and postliberal approach to theology, as well as his reading of
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2265:"The Private Stanley Hauerwas and his Public Theology – ABC Religion & Ethics (Australian Broadcasting Corporation)"
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2921:
The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jurgen Moltmann and Stanley Hauerwas
3251:
959:, mentioning them in some form in most of his books. Reinhold was also one of the primary subjects of Hauerwas' 2000–2001
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1056:. Most notably his belief that theology shouldn't be separated from ethics. According to Hauerwas, there was a time when
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802:, published in 1981, serves to summarize the key presuppositions of his alternative to what was the dominant account in
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magazine in 2001 named him "America's Best Theologian". He responded by saying, "'Best' is not a theological category."
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The ability to provide an adequate account of our existence is the primary test of the truthfulness of a social ethic.
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Postliberal Theology and the Church Catholic: Conversations with George Lindbeck, David Burrell, and Stanley Hauerwas
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2867:"Peter Ochs to Give K. Brooke Anderson Lecture, "Peace through Intimacy: Friendship among the Children of Abraham""
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1548:(Richard E. Myers Lectures: Presented by University Baptist Church, Charlottesville), 2023, by Stanley Hauerwas
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432:. Hauerwas was a longtime professor at Duke, serving as the Gilbert T. Rowe Professor of Theological Ethics at
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Wilson, Jonathan R. (1995). "From Theology of Culture to Theological Ethics: The Hartt–Hauerwas Connection".
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907:. In 2007 he collaborated on a book on the subject with political theorist and ethicst Romand Coles entitled
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Hauerwas is a prolific writer. Many of his books are collections of essays; some are structured monographs.
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Christianity, Democracy, and the Radical Ordinary: Conversations between a Radical Democrat and a Christian
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Christianity, Democracy, and the Radical Ordinary: Conversations Between a Radical Democrat and a Christian
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After Christendom: How the Church Is to Behave If Freedom, Justice, and a Christian Nation Are Bad Ideas
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Critical Reflections on Stanley Hauerwas' Theology of Disability: Disabling Society, Enabling Theology
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547:. Among his most important contributions to modern theology are his advocacy of and work related to
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Responsibility for Devalued Persons: Ethical Interactions Between Society, Family, and the Retarded
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470:. Hauerwas has achieved notability outside of academia as a public intellectual, even appearing on
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Beyond Universal Reason: The Relation between Religion and Ethics in the Work of Stanley Hauerwas
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Suffering Presence: Theological Reflections on Medicine, the Mentally Handicapped, and the Church
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2118:"Being 'other cheeky': moral hazard and the thought of Stanley Hauerwas. - Free Online Library"
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559:, was named as one of the one hundred most important books on religion in the 20th century by
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2933:
Faithfulness & Fortitude: In Conversation with the Theological Ethics of Stanley Hauerwas
2548:
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the first task of the church is to make the world the world, not to make the world more just,
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The Difference Christ Makes: Celebrating the Life, Work, and Friendship of Stanley Hauerwas.
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1945:"World-renowned theologian joins University of Aberdeen | News | The University of Aberdeen"
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1875:, ed. John Berkman, Michael G. Cartwright (Durham, NC: Duke University Press, 2001), p.19.
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War and the American Difference: Theological Reflections on Violence and National Identity
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A Better Hope: Resources for a Church Confronting Capitalism, Democracy and Postmodernity
865:) in 1989 to offer an accessible version of his vision of the Christian life in the book
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Hauerwas's theological views may be best illuminated by his engagement with the work of
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2975:
Unsettling Arguments: A Festschrift on the Occasion of Stanley Hauerwas's 70th Birthday
1593:. Studies in Reformed Theology. Vol. 28. Leiden, Netherlands: Brill. p. 261.
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627:
595:, in a working-class family. He attended both Pleasant Grove High School (1954–56) and
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magazine in 2001. He was also the first American theologian to deliver the prestigious
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Christians Among the Virtues: Theological Conversations with Ancient and Modern Ethics
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Theology Without Foundations: Religious Practice and the Future of Theological Truth
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2167:"Conceptual Problems for Stanley H... preview & related info | Mendeley"
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903:. In recent years, however, Hauerwas has become conversant with the tradition of
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Narrative Theology and the Hermeneutical Virtues: Humility, Patience, Prudence
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edited by Charles R. Pinches, Kelly S. Johnson, and Charles M. Collier (2010)
2380:"Opinion | Christians, don't be fooled: Trump has deep religious convictions"
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Hauerwas offers commentary on two classic essays written by the Niebuhrs for
531:. Hauerwas's work draws from a number of theological perspectives, including
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2427:"Catholic Studies. Book Review: S. HAUERWAS: With the Grain of the Universe"
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Approaching the End: Eschatological Reflection on Church, Politics, and Life
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440:. In the fall of 2014, he also assumed a chair in theological ethics at the
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Transforming Fate into Destiny: The Theological Ethics of Stanley Hauerwas
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The State of the University: Academic Knowledges and the Knowledge of God
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With the Grain of the Universe: The Church's Witness and Natural Theology
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Christian Existence Today: Essays on Church, World, and Living in Between
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237:
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The Ecclesiology of Stanley Hauerwas: A Christian Theology of Liberation
2609:"Being 'Other Cheeky': Moral Hazard and the Thought of Stanley Hauerwas"
1319:
Wilderness Wanderings: Probing Twentieth Century Theology and Philosophy
657:
Following his graduation from Yale University, Hauerwas taught first at
17:
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The Making of Stanley Hauerwas : Bridging Barth and Postliberalism
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A Cross-Shattered Church: Reclaiming the Theological Heart of Preaching
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Should War Be Eliminated? Philosophical and Theological Investigations
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A Community of Character: Toward A Constructive Christian Social Ethic
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Truthfulness and Tragedy: Further Investigations into Christian Ethics
557:
A Community of Character: Toward a Constructive Christian Social Ethic
479:
Though Hauerwas is most well known for his work related to ethics and
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2586:"Lingua Franca - September 2001 | Feature: For God, Not Country"
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Hauerwas, Stanley (1981). Berkman, John; Cartwright, Michael (eds.).
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Unleashing the Scripture: Freeing the Bible from Captivity to America
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Lifewatch, Taskforce of United Methodists on Abortion and Sexuality
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Living Gently in a Violent World: The Prophetic Witness of Weakness
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Dispatches from the Front: Theological Engagements with the Secular
3042:
A few articles and one audio lecture by Hauerwas at Jesus Radicals
1531:, published by Westview Press/HarperCollins and SCM Press/Eerdmans
588:
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Torture and Eucharist: Theology, Politics, and the Body of Christ
1403:
Performing the Faith: Bonhoeffer and the Practice of Non-Violence
2671:(Notre Dame, IN: University of Notre Dame Press, 1983), 135-141.
2471:"A Contested Classic: Critics Ask: Whose Christ? Which Culture?"
2728:"Versions of Ecclesiology: Stanley Hauerwas and Nicholas Healy"
1833:(Grand Rapids, MI: Wm. B Eerdmans Publishing Co., 2010), 17-20.
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Character and the Christian Life: A Study in Theological Ethics
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Character and the Christian Life: A Study in Theological Ethics
681:
Hauerwas was influenced by a wide range of thinkers, including
1213:
Naming the Silence: God, Medicine and the Problem of Suffering
492:
1416:
The Wisdom of the Cross: Essays in Honor of John Howard Yoder
2843:"The Character of Virtue - Stanley Hauerwas : Eerdmans"
1240:
Schooling Christians: Holy Experiments in American Education
963:, which were later republished in book form under the title
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Cross-Shattered Christ: Meditations on the Seven Last Words
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The Truth About God: The Ten Commandments in Christian Life
2523:"Public Theology: The Public Theology of Reinhold Niebuhr"
2335:"Whose injustice? Which rights? « The Immanent Frame"
1169:
Against the Nations: War and Survival in a Liberal Society
922:
of Yale, though both have often praised his work as well.
483:, he has written widely on a range of subjects, including
1103:
Vision and Virtue: Essays in Christian Ethical Reflection
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Lord, Teach Us: The Lord's Prayer and the Christian Life
3001:, "The Gift: What should you do with an oil fortune?",
1570:(PhD thesis). New Haven, Connecticut: Yale University.
1418:(co-edited with Chris Huebner and Harry Huebner) (2005)
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After leaving Pleasant Grove, Hauerwas matriculated at
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edited by Mark Thiessen Nation and Samuel Wells (2000)
2643:"Niebuhr Versus Niebuhr: The Tragic Nature of History"
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2761:. Downers Grove, Illinois: IVP Academic. p. 22.
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while at Southwestern University. He went on to earn
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Dissent from the Homeland: Essays after September 11
1153:
Revisions: Changing Perspectives in Moral Philosophy
806:
at that time. The ten theses are listed as follows:
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Edited by Charlie M. Collier. Cascade Books. (2015)
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The Peaceable Kingdom: A Primer in Christian Ethics
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Moral Character as a Problem for Theological Ethics
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Fully Alive: The Apocalyptic Humanism of Karl Barth
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The Peaceable Kingdom: A Primer in Christian Ethics
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Moral Character as a Problem for Theological Ethics
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2961:God, Truth, and Witness: Engaging Stanley Hauerwas
2077:. Durham: Duke University Press. pp. 111–115.
1700:. Vol. 131, no. 1. Chicago. p. 45.
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1529:Radical Traditions: Theology in a Postcritical Key
1472:Working with Words: On Learning to Speak Christian
977:While many believe that the Niebuhrs' advocacy of
3037:Stanley Hauerwas Reading Room at Tyndale Seminary
1921:"How to (Not) Retire Theologically | Reflections"
565:. His most widely known book, however, is likely
507:. Hauerwas is known for his fierce criticism of
2700:. Downers Grove, IL: IVP Academic. p. 14.
646:in 2001, Hauerwas was also awarded an honorary
2894:. University of Virginia. 2011. Archived from
1591:The Law of God: Exploring God and Civilization
1520:(with an introduction by Samuel Wells) (2018).
733:In 2001 Hauerwas was also invited to give the
618:degree there in 1962. He was also a member of
2105:Resident Aliens: Life in the Christian Colony
2045:. Lanham MD: Lexington Books. pp. 1–14.
2006:. Wm. B. Eerdmans Publishing Co. p. ix.
1195:Resident Aliens: Life in the Christian Colony
1117:(with Richard Bondi and David Burrell) (1977)
925:In January 2017, Hauerwas wrote an op-ed for
914:Among Hauerwas's most well-known critics are
868:Resident Aliens: Life in the Christian Colony
800:Reforming Christian Social Ethics: Ten Theses
610:, a liberal arts college affiliated with the
591:, on July 24, 1940, and was raised in nearby
568:Resident Aliens: Life in the Christian Colony
8:
2029:(Grand Rapids, MI: Brazos Press, 2001), 142.
1728:"The Church and Homosexuality: Review Essay"
1518:The Character of Virtue: Letters to a Godson
1484:Without Apology: Sermons for Christ's Church
1325:Sanctify Them in Truth: Holiness Exemplified
943:Interaction with the thought of the Niebuhrs
882:Hauerwas works from within the tradition of
2404:"Direction: With the Grain of the Universe"
2309:"Living Faithfully in a Democratic Society"
1397:The Blackwell Companion to Christian Ethics
3046:
2103:Stanley Hauerwas and William H. Willimon,
1432:Brazos Theological Commentary on the Bible
1044:Views on Separation of Theology and Ethics
757:, who were also featured in the lectures.
527:. He is commonly cited as a member of the
29:
3182:21st-century American non-fiction writers
3152:20th-century American non-fiction writers
1542:, published by Stanford University Press.
774:Basic theological and philosophical views
2987:Hauerwas: A (Very) Critical Introduction
2547:. personal2.stthomas.edu. Archived from
3302:American philosophers of social science
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778:Hauerwas has long been associated with
3267:Converts to Anglicanism from Methodism
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3022:Wunderkammer Magazine Interview, 2010
2971:, and C. Rosalee Velloso Ewell (2005)
2645:. religion-online.org. Archived from
2473:. religion-online.org. Archived from
2311:. religion-online.org. Archived from
2107:(Nashville, TN: Abingdon Press, 1989)
1831:Hannah's Child: A Theologian's Memoir
1460:Hannah's Child: A Theologian's Memoir
1069:Views on the Importance of the Church
931:in which he argues that US President
848:My claim, so offensive to some, that
741:in Scotland, which were published as
7:
1287:In Good Company: The Church as Polis
669:, before joining the faculty at the
424:. Hauerwas originally taught at the
412:(born July 24, 1940) is an American
3172:21st-century American Episcopalians
3142:20th-century American Episcopalians
2814:"Abortion Theologically Understood"
886:, having been deeply influenced by
766:lectures at Aberdeen, published as
3187:21st-century American philosophers
3177:21st-century American male writers
3157:20th-century American philosophers
3147:20th-century American male writers
1992:online edition, 17 September 2001.
1986:"Theologian: Christian Contrarian"
1508:Beginnings: Interrogating Hauerwas
25:
3287:Episcopalians from North Carolina
3232:American male non-fiction writers
3192:21st-century Anglican theologians
3162:20th-century Anglican theologians
2588:. linguafranca.mirror.theinfo.org
1566:Hauerwas, Stanley Martin (1968).
1232:Abortion Theologically Understood
875:'s understanding of language and
3317:University of Notre Dame faculty
3292:Evangelical Anglican theologians
3109:
3097:
2951:by John Bromilow Thompson (2003)
1048:One of Hauerwas views on modern
436:with a joint appointment at the
40:
2267:. abc.net.au. 30 September 2010
97:
27:American theologian (born 1940)
3217:American Episcopal theologians
2245:. stanleyhauerwas.blogspot.com
2027:With the Grain of the Universe
1732:The Mennonite Quarterly Review
965:With the Grain of the Universe
743:With the Grain of the Universe
597:W. W. Samuell High School
519:. He is also a critic of both
1:
3032:Interview with Hauerwas, 2008
3027:Interview with Hauerwas, 2004
2497:"Article | First Things"
2449:"Sept. 11: A Campus Reflects"
2142:"Article | First Things"
1726:Swartley, Willard M. (2002).
1315:(with Charles Pinches) (1997)
1242:(with John Westerhoff) (1992)
1085:Views on death and dying well
861:(now a retired bishop in the
674:in theological ethics at the
583:Stanley Hauerwas was born in
438:Duke University School of Law
3277:Duke Divinity School faculty
3212:American Christian pacifists
1265:God, Medicine, and Suffering
763:Scottish Journal of Theology
760:Earlier in 1997 he gave the
571:, which was co-written with
489:philosophy of social science
487:, political philosophy, the
3327:Yale Divinity School alumni
3207:American anti-war activists
2989:by Nicholas M. Healy (2014)
2759:Christian Political Witness
1632:Journal of Religious Ethics
1498:(with Will Willimon) (2015)
3343:
3237:American religious writers
2757:Kalantzis, George (2014).
2545:"gwschlabach/docs/jhy-aug"
2289:. reclaimingthemission.com
2039:Goodson, Jacob L. (2015).
2002:Hauerwas, Stanley (2012).
1663:, by William T. Cavanaugh"
1440:(with Romand Coles) (2007)
1399:(with Samuel Wells) (2004)
1303:Where Resident Aliens Live
981:represents a rejection of
3202:American anti-capitalists
3197:21st-century evangelicals
3167:20th-century evangelicals
3076:
3070:University of St. Andrews
3062:
3054:
3049:
2744:10.1163/17455316-01203006
2696:Hunsicker, David (2019).
2429:. catholicbooksreview.org
1599:10.1163/9789004281844_014
1011:(which was co-written by
739:University of St. Andrews
456:University of St. Andrews
403:
107:
39:
2923:by Arne Rasmusson (1995)
1771:10.1177/0034637314565321
939:and distorted theology.
899:Hauerwas is a critic of
671:University of Notre Dame
579:Early life and education
521:Christian fundamentalism
426:University of Notre Dame
350:A Community of Character
314:University of Notre Dame
1540:Encountering Traditions
1534:Series co-editor (with
1523:Series co-editor (with
1383:(2002) (Co-Editor with
1277:and Mark Nation) (1994)
937:American civil religion
863:United Methodist Church
652:University of Edinburgh
612:United Methodist Church
608:Southwestern University
410:Stanley Martin Hauerwas
126:Southwestern University
56:Stanley Martin Hauerwas
3312:Systematic theologians
2957:by John Swinton (2005)
2929:by Samuel Wells (1998)
2406:. directionjournal.org
2197:Cite journal requires
2122:www.thefreelibrary.com
1984:Jean Bethke Elshtain,
1759:Review & Expositor
1538:and Ibrahim Moosa) of
1331:Prayers Plainly Spoken
1036:on the subject of the
855:
768:Sanctify Them in Truth
676:University of Aberdeen
642:. Upon delivering the
485:philosophical theology
473:The Oprah Winfrey Show
442:University of Aberdeen
390:James K. A. Smith
324:University of Aberdeen
261:philosophical theology
3307:Political theologians
3297:Methodist theologians
3227:American evangelicals
2983:by John Wright (2012)
2726:Fiddes, Paul (2016).
1698:The Christian Century
1693:"Stanley and Friends"
1391:Growing Old in Christ
1062:Constantine the Great
1038:Conflict in Manchuria
1033:The Christian Century
1028:The Peaceable Kingdom
920:Nicholas Wolterstorff
846:
3252:Arminian theologians
3058:Marilyn McCord Adams
1925:reflections.yale.edu
1805:"A Bricklayer's Son"
1502:The Work of Theology
983:liberal Christianity
784:postliberal theology
636:Doctor of Philosophy
632:Master of Philosophy
624:Bachelor of Divinity
553:postliberal theology
525:liberal Christianity
460:political philosophy
434:Duke Divinity School
337:William T. Cavanaugh
293:postliberal theology
3322:Writers from Dallas
3257:Christian ethicists
2378:Hauerwas, Stanley.
2075:The Hauerwas Reader
1872:The Hauerwas Reader
1354:The Hauerwas Reader
1052:is its relation to
928:The Washington Post
873:Ludwig Wittgenstein
859:William H. Willimon
699:Ludwig Wittgenstein
555:. Hauerwas's book,
422:public intellectual
281:School or tradition
272:systematic theology
268:(broadly construed)
215:Ludwig Wittgenstein
112:Academic background
3262:Christian radicals
3242:Anglican pacifists
3222:American ethicists
2943:Emmanuel Katongole
2801:Suffering Presence
2788:Suffering Presence
2746:– via Brill.
2667:Stanley Hauerwas,
2649:on 6 November 2014
2551:on 1 November 2014
2477:on 6 November 2014
2315:on 6 November 2014
2175:10.5840/pc20013110
1869:Stanley Hauerwas,
1829:Stanley Hauerwas,
1157:Alasdair MacIntyre
1021:Christ and Culture
953:H. Richard Niebuhr
935:is an exemplar of
888:Alasdair MacIntyre
780:narrative theology
707:Alasdair MacIntyre
648:Doctor of Divinity
562:Christianity Today
481:political theology
385:Emmanuel Katongole
266:political theology
205:Alasdair MacIntyre
3086:
3085:
3080:Peter van Inwagen
3077:Succeeded by
3050:Academic offices
3009:Leah Hunt-Hendrix
1608:978-90-04-28184-4
1385:Frank Lentricchia
1002:liberal democracy
979:Christian realism
972:John Howard Yoder
918:of Princeton and
905:radical democracy
901:liberal democracy
703:John Howard Yoder
691:Søren Kierkegaard
659:Augustana College
509:liberal democracy
428:before moving to
407:
406:
333:Doctoral students
220:John Howard Yoder
200:Søren Kierkegaard
16:(Redirected from
3334:
3272:Communitarianism
3247:Anglican writers
3114:
3113:
3102:
3101:
3100:
3093:
3065:Gifford Lecturer
3055:Preceded by
3047:
2965:L. Gregory Jones
2908:
2907:
2905:
2903:
2888:
2882:
2881:
2879:
2877:
2871:Brown University
2863:
2857:
2856:
2854:
2853:
2847:www.eerdmans.com
2839:
2833:
2832:
2830:
2829:
2820:. Archived from
2810:
2804:
2797:
2791:
2784:
2773:
2772:
2754:
2748:
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2712:
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2510:
2508:
2499:. Archived from
2493:
2487:
2486:
2484:
2482:
2467:
2461:
2460:
2458:
2456:
2451:. today.duke.edu
2445:
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2337:. blogs.ssrc.org
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2222:
2216:Thomas Bridges.
2213:
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2185:
2183:
2181:
2169:. mendeley.com.
2163:
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2144:. Archived from
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1801:Steinfels, Peter
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1563:
1341:William Willimon
1307:William Willimon
1297:William Willimon
1200:William Willimon
1058:Christian ethics
1013:William Willimon
961:Gifford Lectures
957:Niebuhr brothers
949:Reinhold Niebuhr
804:Christian ethics
751:Reinhold Niebuhr
747:natural theology
735:Gifford Lectures
650:degree from the
644:Gifford Lectures
616:Bachelor of Arts
614:. He received a
573:William Willimon
529:evangelical left
452:Gifford Lectures
288:Communitarianism
251:Christian ethics
153:Doctoral advisor
101:
99:
69:
65:
63:
46:Hauerwas in 2015
44:
34:Stanley Hauerwas
30:
21:
3342:
3341:
3337:
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3333:
3332:
3331:
3282:Ecclesiologists
3122:
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3098:
3096:
3088:
3082:
3073:
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2999:Marantz, Andrew
2969:Reinhard Hutter
2917:
2915:Further reading
2912:
2911:
2901:
2899:
2898:on 18 July 2011
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2607:Jeffrey Polet.
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2384:Washington Post
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1803:(May 3, 2010).
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1560:
1555:
1496:The Holy Spirit
1096:
1087:
1071:
1046:
1008:Resident Aliens
945:
796:George Lindbeck
776:
723:
711:Michel Foucault
640:Yale University
620:Phi Delta Theta
581:
468:literary theory
466:, history, and
430:Duke University
399:
363:
357:Resident Aliens
328:
319:Duke University
302:
276:
224:
210:George Lindbeck
185:Michel Foucault
157:James Gustafson
135:
131:Yale University
103:
100: 1989)
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3016:External links
3014:
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3004:The New Yorker
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2199:|journal=
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2096:
2092:Hannah's Child
2080:
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2012:
2004:Hannah's Child
1994:
1977:
1969:Hannah's Child
1960:
1949:www.abdn.ac.uk
1936:
1912:
1908:Hannah's Child
1899:
1895:Hannah's Child
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1858:Hannah's Child
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1079:Nicholas Healy
1070:
1067:
1045:
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989:, accepting a
944:
941:
877:language games
841:
840:
836:
833:
830:
827:
824:
820:
817:
814:
811:
788:Brevard Childs
775:
772:
722:
719:
687:Thomas Aquinas
628:Master of Arts
593:Pleasant Grove
580:
577:
505:medical ethics
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3137:Living people
3135:
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3095:
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2897:
2893:
2887:
2884:
2872:
2868:
2862:
2859:
2848:
2844:
2838:
2835:
2824:on 2017-04-16
2823:
2819:
2815:
2809:
2806:
2802:
2796:
2793:
2789:
2783:
2781:
2779:
2775:
2770:
2768:9780830840519
2764:
2760:
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2722:
2720:
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2714:
2709:
2707:9780830849161
2703:
2699:
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2688:
2686:
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2680:
2678:
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66:July 24, 1940
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2896:the original
2892:"Peter Ochs"
2886:
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2822:the original
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2223:. Calvin.edu
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1660:
1657:King, Mike.
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1075:Nigel Biggar
1072:
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994:epistemology
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355:
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307:Institutions
256:ecclesiology
190:Julian Hartt
148: (1968)
145:
3132:1940 births
1668:. Mike King
1659:"Review of
1512:Brian Brock
1448:Jean Vanier
823:redemption.
663:Rock Island
545:Catholicism
541:Anglicanism
395:Bryan Stone
3126:Categories
3074:2001–2002
2963:edited by
2852:2018-03-24
2828:2017-12-27
2799:Hauerwas,
2786:Hauerwas,
2738:(3): 333.
2653:6 November
2618:1 November
2592:6 November
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2433:6 November
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2389:2019-11-05
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2341:6 November
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2180:6 November
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2127:2019-05-01
2090:Hauerwas,
1967:Hauerwas,
1954:2019-09-16
1930:2016-02-13
1906:Hauerwas,
1893:Hauerwas,
1842:Hauerwas,
1811:. New York
1809:Commonweal
1638:(1): 149.
1553:References
1536:Peter Ochs
1525:Peter Ochs
991:pragmatist
695:Karl Barth
537:Anabaptism
517:militarism
513:capitalism
414:theologian
368:Influenced
234:Discipline
180:Karl Barth
163:Influences
118:Alma mater
62:1940-07-24
3104:Biography
1787:144475576
1779:2052-9449
1765:(1): 93.
1706:0009-5281
1644:1467-9795
1617:1571-4799
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792:Hans Frei
683:Aristotle
533:Methodism
501:bioethics
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464:sociology
380:Stan Goff
175:Aristotle
2058:27 March
1846:, 27–33.
1690:(2014).
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1159:) (1983)
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1050:theology
770:(1998).
667:Illinois
418:ethicist
238:Theology
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3090:Portals
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