click on a date to see all the day's entries
About TitusOneNineOld Titusonenine site (Jan04-May07)
Kendall's e-mail (replace -at- with @)
"Elves" e-mail (blog admin)
A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
Blog Tips & Info
Info to help you learn your way around the new blog, and posts where you can report problems or offer suggestionsMobile-friendly view (blog headlines): Click Here
Print-friendly view of all articles: Click Here
Recent Comments Page:
Registration & Login Help
Blog Tips Series
The above list is limited to "parent" categories. To see the entire category index and select specific sub-categories, click on "Full Category Index"
Full Category Index
Anglican / Episcopal RSS Feed
©2016 Kendall S. Harmon. All rights reserved.
TitusOneNine Links Page
I. Anglican / Episcopal Resources & Links
1. Important Documents
documents are in chronological order, most recent first
Also, don't miss:
2. Websites & Blogs
A. Official websites
B. Anglican / Episcopal News
C. Anglican / Episcopal Blogs
By no means exhaustive. Let us know what we've missed
Previous versions of Titusonenine:
NORTH AMERICAN ANGLICANS:
INTERNATIONAL ANGLICAN BLOGS & BLOGGERS
BLOGGING BISHOPS (US & Overseas)
II. General Resources & Links
YET more links coming soon...! including Non-Anglican links
Q. How does your approach to Christian social ethics compare to Niebuhr’s?
A. There have been three major traditions of Christian social ethics over the past century — Social Gospel liberalism, Niebuhrian realism and liberation theology — and Union Seminary has been a major center of all three. Niebuhr absorbed the social justice ethic of the Social Gospel but turned against the idealism and rationalism it shared with the Progressive movement; he believed that the Social Gospel took too little account of conflict and human sinfulness. A generation later, liberation theologians turned against Niebuhrian realism, which they judged to be too much a defense of the American political and religious establishment.
My own work has been influenced by all three of these traditions: by the Social Gospel, by Niebuhr’s powerful blending of theology and political realism, and by the black liberationist, feminist, multicultural and gay rights perspectives that have flowed out of liberation theology and postmodern criticism.
From the beginning of social ethics as a distinct field in the 1880s, social ethicists have debated whether their field needs to be defined by a specific method. Should they burnish their social scientific credentials, or head straight for the burning social issues? Niebuhr is the field’s leading exemplar of directly addressing the social issues of the day without apology. I am on his side of that argument, though I also spend a lot of time explaining that there are other approaches to social ethics.
Q. What insights of Niebuhr’s are most pertinent for the nation’s public life today?
A. His sense that elements of self-interest and pride lurk even in the best of human actions. His recognition that a special synergy of selfishness operates in collectivities like nations. His critique of Americans’ belief in their country’s innocence and exceptionalism — the idea that we are a redeemer nation going abroad never to conquer, only to liberate.
Read it all.
Next entry (above): One Episcopal Church’s Adult Sunday School Offering in 2005
Previous entry (below): Across America, Soldiers arrive home to rousing welcomes
Return to blog homepage
Return to Mobile view (headlines)