Nicholas Healy's central methodological criticism of Stanley Hauerwas is that he "is concerned with the logic of coming to believe and the logic of Christian living rather more than the logic of belief."
In this long, freewheeling conversation with the Heidelberg Catechism, Eberhard Busch sometimes uses the document for leverage against distortions in the contemporary church, and sometimes challenges its assumptions.
Recently in these pages I made the following claim: "A God of most radical grace must be a God of wrath—not the kind of wrath that burns against evildoers until they prove worthy of being loved, but the kind that resists evildoers because they are unconditionally loved" ("Washing away, washing up," Aug. 25-Sept. 1). A reader was puzzled.
Academic theology can have a future only if theologians themselves are interested in it. Why should anybody else read it if theologians are so caught up in experimenting with every philosophical movement and political program that they ignore their own field? If this volume is any indication, theology seems to have rediscovered itself as a tradition with its own resources and issues.