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."
Sue came into the church office in order to help with some paperwork and plans for Sunday morning worship. “What are we doing for Mother’s Day?” she asked.
I paused. I had always benignly neglected Mother’s Day at our church. I thought of it as a Hallmark holiday, and not something that should fit on a liturgical calendar. I was taught in seminary that we should never mention it. Plus, there were personal reasons as well.
In the first issue of the magazine named the Christian Century, in January 1900, the editors said that their special interest was in “the application of Christian principles to character and social problems.” They also spoke of their hope to make the kingdom of God “a divine reality in human society.” This, of course, was what we know today as the “social gospel”—the attempt to move beyond individual piety to address broad social problems. What relevance does that social gospel vision have today?
I started to write when I was teaching at Augustana College, but after moving to the University of Notre Dame in 1970 I really began to put words on paper. I did not write because I thought you needed to publish to get tenure. I was not that savvy about how these things worked. I probably did need to write to get tenure, but I wrote because I thought I had something to say.
De La Torre writes “to assist the churchgoing layperson in understanding the complexity of the current immigration debate.” His book does far more than exhibit many of the complexities and calumnies of the politicized debate about immigration in the U.S.
De Waal has written frequently on Bene dictine spirituality (Seeking God, Living with Contradiction) as well as Celtic spirituality (The Celtic Way of Prayer). This time she focuses on the prologue to the Rule of St.
In June 1933, less than six months after Hitler assumed power in Germany, Karl Barth argued that it was important to do “theology and only theology—as though nothing had happened” (Theological Existence Today).