Stanley Hauerwas is arguably the most well-known figure in theological ethics of the last generation. Having published voluminously over the last 30 years, late in his career he has also published two volumes of essays discussing his corpus retrospectively, as well as a widely acclaimed memoir. The sheer volume of his work can be daunting to readers, and it is easy to get the impression that his retrospective volumes are restating positions developed earlier. Brian Brock delves into Hauerwas' formation as a theologian at Yale, his first book, Character and the Christian Life, and examines some of his early, and outspoken, criticisms of the guild of Christian ethics. This chapter is followed by a discussion of his memoir, Hannah's Child, and raises tricky questions about the role of autobiography in Christian ethics, as well as the troubling problem of race in the modern academy. Brock explores Hauerwas' work on disability, his criticisms of the discipline of medical ethics, and the role played by vulnerability in his work. The next chapter examines his views on just war and pacifism, here probing the sensitive issue of the role of gender in his work, and leading into a discussion on the nature of the church's peaceable politics, in which his supposed hyper-ecclesiocentricism is examined. Brock examines the role of virtue in Hauerwas' thought, and teases out why he hates to be called a virtue ethicist. A final chapter asks him to respond to the recently levelled criticism that scripture does no work in his theology, focusing especially on his under-appreciated commentary on the gospel of Matthew. The editor of this volume has managed to maneuver Hauerwas into positions where he has directly faced tricky questions that he normally does not discuss, such as the accusation that he is racist, too soft on Yoder, or misogynist.

This ground-breaking book provides fascinating insights into the fast-emerging body of research that explores the relationship between sport, theology and disability within a social justice framework. In the shadow of two major sport-faith events that fore-fronted the theology of disability sport, the Vatican's international conference-Sport at the Service of Humanity and the Inaugural Global Congress on Sports and Christianity York St John University, UK, at which Dr Brian Brock led a thematic strand on the topic-this book provides a foundation for further research and practice. This text is a timely and important synthesis of ideas that have emerged in two previously distinct areas of research: (i) 'disability sport' and (ii) the 'theology of disability'. Examples of subjects addressed in this text include: elite physical disability sport-Paralympics; intellectual disability sport-Special Olympics; equestrian sport; church, sport and disability, and; theologies of embodiment, competition and mercy. This book, written by leaders in their respective fields, begins a critical conversation on these topics, and many others, for both researchers and practitioners. The chapters originally published in the Journal of Disability and Religion and Quest.

This ground-breaking book provides fascinating insights into the fast-emerging body of research that explores the relationship between sport, theology and disability within a social justice framework. In the shadow of two major sport-faith events that fore-fronted the theology of disability sport, the Vatican's international conference-Sport at the Service of Humanity and the Inaugural Global Congress on Sports and Christianity York St John University, UK, at which Dr Brian Brock led a thematic strand on the topic-this book provides a foundation for further research and practice. This text is a timely and important synthesis of ideas that have emerged in two previously distinct areas of research: (i) 'disability sport' and (ii) the 'theology of disability'. Examples of subjects addressed in this text include: elite physical disability sport-Paralympics; intellectual disability sport-Special Olympics; equestrian sport; church, sport and disability, and; theologies of embodiment, competition and mercy. This book, written by leaders in their respective fields, begins a critical conversation on these topics, and many others, for both researchers and practitioners. The chapters originally published in the Journal of Disability and Religion and Quest.

Stanley Hauerwas is arguably the most well-known figure in theological ethics of the last generation. Having published voluminously over the last 30 years, late in his career he has also published two volumes of essays discussing his corpus retrospectively, as well as a widely acclaimed memoir. The sheer volume of his work can be daunting to readers, and it is easy to get the impression that his retrospective volumes are restating positions developed earlier. Brian Brock delves into Hauerwas' formation as a theologian at Yale, his first book, Character and the Christian Life, and examines some of his early, and outspoken, criticisms of the guild of Christian ethics. This chapter is followed by a discussion of his memoir, Hannah's Child, and raises tricky questions about the role of autobiography in Christian ethics, as well as the troubling problem of race in the modern academy. Brock explores Hauerwas' work on disability, his criticisms of the discipline of medical ethics, and the role played by vulnerability in his work. The next chapter examines his views on just war and pacifism, here probing the sensitive issue of the role of gender in his work, and leading into a discussion on the nature of the church's peaceable politics, in which his supposed hyper-ecclesiocentricism is examined. Brock examines the role of virtue in Hauerwas' thought, and teases out why he hates to be called a virtue ethicist. A final chapter asks him to respond to the recently levelled criticism that scripture does no work in his theology, focusing especially on his under-appreciated commentary on the gospel of Matthew. The editor of this volume has managed to maneuver Hauerwas into positions where he has directly faced tricky questions that he normally does not discuss, such as the accusation that he is racist, too soft on Yoder, or misogynist.