of Theology to Medical Ethics (Milwaukee: Marquette University Theology Department, 1975). On practices, see also Alasdair Macintyre, After Virtue: A Study in Moral Theory (Notre Dame: University of Notre Dame Press, 1981).

My abbreviated account is informed by Gustafson, Can Ethics Be Christian? (Chicago: University of Chicago Press, 1975), pp. 25-47. Theological construals of human nature inevitably presuppose a philosophical account. Both Mary Midgley, Beast and Man: The Roots of Human Nature (Ithaca: Cornell University Press, 1978) and Melvin Konner, The Tangled Wing: Biological Constraints on the Human Spirit (New York: Holt, Rinehart and Winston, 1982) show that a dualism between nature and spirit, or between phenomenal and nominal aspects of agency, cannot be sustained in light of contemporary knowledge of biology.

My brief account of character is informed loosely by Aristotle, Thomas Aquinas, James M. Gustafson, and Stanley Hauerwas.

Niebuhr, H. Richard, Radical Monotheism and Western Culture: With Supplementary Essays (New York: Harper & Brothers, 1943, 1952, 1955, 1960), uses the term "center of value." Both Niebuhr and Gustafson are informed by Augustine as well as Josiah Royce. Gustafson explicitly mentions faith, hope, and love, as well as desire, expectation, and confidence, in Ethics from a Theocentric Perspective, vol. 1, Theology and Ethics, pp. 224-225, and like Niebuhr, distinguishes faith as confidence from faith as fidelity.

Augustine, "The Way of Life of the Catholic Church," The Catholic and Manichean Ways of Life, trans. Donald A. Gallagher and Idella J. Gallagher (Washington, D.C.: Catholic University Press, 1966), pp. 3-61, has had an enormous influence in Christianity. The classic delineation of religion as a way of life in sociology is Max Weber, Economy and Society, vol. 2, pp. 399-640. See also, Paul M. van Buren, A Theology of the Jewish-Christian Reality, Part I, Discerning the Way (San Francisco: Harper & Row, 1980).

Miller, Perry, The New England Mind, vol. 1, The Seventeenth Century (Boston: Beacon Press, 1961), p. 18.

Roof, Wade Clark, Community & Commitment: Religious Plausibility in a Liberal Protestant Church (New York: Elsevier, 1978), delineates "local" and "cosmopolitan" outlooks as variables of religious meaning and belonging. Religion as a "function" of other interests is a wellworn topic in sociology.

Observations about a scholastic religious response to modernity are found in Clifford Geertz, Islam Observed: Religious Development in Morocco and Indonesia (New Haven: Yale University Press, 1968).

For two discussions of criteria, see Douglas F. Ottati, "Christian Theology and Other Disciplines," Journal of Religion, vol. 64, no. 2 (April 1984), pp. 173-187, and James M. Gustafson, Can Ethics Be Christian?, pp. 130-143. Stackhouse's more intuitive appeal to evidence from "the world" and from "the Word" is of interest; see Public Theology and Political Economy.

A literature that began more than thirty years ago stresses the importance of a point of view in science. See Norwood Russell Hanson, Patterns of Discovery: An Inquiry into the Conceptual Foundations of Science (Cambridge: Cambridge University Press, 1965; originally 1958); Michael Polanyi, Personal Knowledge (New York: Harper and Row, 1964; originally 1958); Stephen Toulmin, Foresight and Understanding (New York: Harper and Row, 1961); and Thomas S. Kuhn, The Structure of Scientific Revolutions, 2d ed. (Chicago: University of Chicago Press, 1970; originally 1962). A philosophically aware and clear discussion of these matters is Harold I. Brown, Perception, Theory and Commitment: The New Philosophy of Science (Chicago: University of Chicago Press, 1979). See also, Stephen Toulmin, Human Understanding: The Collective Use and Evolution of Concepts (Princeton: Princeton University Press, 1972).

Gustafson, James M., "Response to Francis Schussler Fiorenza," The Legacy of H. Richard Niebuhr, ed. Ronald F. Thiemann (Minneapolis: Fortress Press, 1991), p. 79. My previous sentence is drawn from this article.