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  1. David M. Craig (2012). Everyone at the Table: Religious Activism and Health Care Reform in Massachusetts. Journal of Religious Ethics 40 (2):335-358.
    Using interviews with activists and Lisa Sowle Cahill's concept of participatory discourse, this article examines how the Greater Boston Interfaith Organization (GBIO) built solidarity for the 2006 Massachusetts health care reform law. The analysis explores the morally formative connections between GBIO's activist strategies and its public liturgy for reform. The solidarity generated through this interfaith coalition's activities and religious arguments contrasts with two standard types of policy discourse, economics and liberalism. Arguments for health care reform based on economic efficiency or (...)
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  2. David M. Craig (2008). Religious Health Care as Community Benefit: Social Contract, Covenant, or Common Good? Kennedy Institute of Ethics Journal 18 (4):pp. 301-330.
    The public responsibilities of nonprofit hospitals have been contested since the advent of the 1969 community benefit standard. The distance between the standard's legal language and its implementation has grown so large that the Internal Revenue Service issued a new reporting form for 2008 that is modeled on the Catholic Health Association's guidelines for its member hospitals. This article analyzes the appearance of an emerging moral consensus about community benefits to argue against a strict charity care mandate and in favor (...)
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  3. David M. Craig, Robert I. Field, Ar Caplan, John P. Gluck, Mark T. Holdsworth, Bert Gordijn, L. Norbert, Henk A. M. J. ten Have, Norbert L. Steinkamp & Inmaculada de Melo-Martin (2008). By Author. Kennedy Institute of Ethics Journal 18 (4):405-407.
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  4. David M. Craig (2004). Naves and Nukes: John Ruskin as "Augustinian" Social Theorist? Journal of Religious Ethics 32 (2):325 - 356.
    John Milbank appropriates John Ruskin as part of his "Augustinian" tradition. Milbank's selective reading, however, omits Ruskin's fixed hierarchies as well as his acknowledgment of conflict in economic life. Neither of these ideas fits the social aesthetics of harmony and difference that Milbank claims is unique to Christian theology. While Milbank's strictly theoretical portrait of theology gains critical force from Ruskin's robust account of social practices and just exchange, Milbank lacks effective historical and institutional responses to the problems in Ruskin's (...)
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  5. David M. Craig (2003). First Page Preview. History of European Ideas 29 (4).
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  6. David M. Craig (2003). Comment by David M. Craig. Journal of Religious Ethics 31 (1):153-158.
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