Stanley Hauerwas is one of the most important and robustly creative theologians of our time, and his work is well known and much admired. But Nicholas Healy - himself an admirer of Hauerwas's thought - believes that it has not yet been subjected to the kind of sustained critical analysis that is warranted by such a significant and influential Christian thinker. As someone interested in the broader systematic-theological implications of Hauerwas's work, Healy fills that gap in Hauerwas: A (Very) Critical Introduction. After a general introduction to Hauerwas's work, Healy examines three main areas of his thought: his method, his social theory, and his theology. According to Healy, Hauerwas's overriding concern for ethics and church-based apologetics so dominates his thinking that he systematically distorts Christian doctrine. Healy illustrates what he sees as the deficiencies of Hauerwas's theology and argues that it needs substantial revision.

Modern ecclesiology is too concerned with the ideal church, and pays too little attention to its sinful everyday life. Pluralism and postmodernism are discussed, and the argument made that well-meaning attempts to affirm non-Christian religions make it difficult for them or the church to argue that its convictions are true. The book shows that one can talk about the church and other religious communities in ways that acknowledge their uniqueness and truth claims, but also their problems and mistakes. New disciplines are proposed: theological history, theological sociology and ecclesiological ethnography.

Modern ecclesiology is too concerned with the ideal church, and pays too little attention to its sinful everyday life. Pluralism and postmodernism are discussed, and the argument made that well-meaning attempts to affirm non-Christian religions make it difficult for them or the church to argue that its convictions are true. The book shows that one can talk about the church and other religious communities in ways that acknowledge their uniqueness and truth claims, but also their problems and mistakes. New disciplines are proposed: theological history, theological sociology and ecclesiological ethnography.