Early years

Chartier was born on December 30, 1966, in Glendale, California, at what is now Glendale Adventist Medical Center. His parents were secretary and later realtor Helen Lucile Bloodworth Chartier and accountant and internist Stanley Earl Chartier. He graduated from La Sierra Academy in Riverside in 1984, qualifying as a finalist in the National Merit Scholarship Competition. (Fascinated by constitutions, he had begun his engagement with the law by striking up a friendship with constitutional consultant and law professor Albert Blaustein in his early teens, though the two were only infrequently in contact after this.) While he initially planned on a career as a high school teacher, an interest in political theory spawned by earlier reading of Robert Nozick, Murray Rothbard, and Friedrich Hayek prompted him to refocus his attention on earning a doctorate in political philosophy. As an adolescent political activist, he founded the New America Party, broadly libertarian in ideology; he represented its views (identified exaggeratedly as anarchist for dramatic effect) as a guest on Wally George's Hot Seat television show in 1986.

College and graduate school

Chartier received a bachelor's degree at what is now La Sierra University in 1987; he graduated magna cum laude and received the University President's Award. Though he had majored in history and political science, his undergraduate study of philosophy and religion led to his enrollment in a doctoral program in the philosophy of religion and theology at what was then Claremont Graduate School. While at Claremont, where he studied under John Hick, he applied and was accepted into a PhD program in the Faculty of Divinity at the University of Cambridge, where his teachers included Nicholas Lash and Brian Hebblethwaite, and from which he was graduated in 1991. His dissertation, supervised by Hebblethwaite, focused on the idea of friendship; his examiners were Stephen R. L. Clark and Michael Banner. By this time, his political views had taken a conventionally social democratic turn.

Law School and La Sierra University Faculty Appointment

After working as the editor of a newspaper in Temecula, California, and of a journal published by La Sierra University, and teaching courses in religion and philosophy at Loma Linda University and California Baptist University, Chartier enrolled at the UCLA School of Law. At UCLA, he studied with philosophers including Stephen R. Munzer, Seana Shiffrin, and Pamela Hieronymi, with the political theorist Stephen Gardbaum, with former California Supreme Court Justice Cruz Reynoso, and with constitutional law scholar Kenneth L. Karst; he graduated in 2001 as a member of the Order of the Coif and as the recipient of the Judge Jerry Pacht Memorial Award in Constitutional Law. He had served during law school as Lecturer in Business Ethics at La Sierra; a full-time academic appointment began in September 2001. Following a 2005 stint as Lecturer in Law at Brunel University, Chartier was promoted to the rank of Associate Professor and tenured at La Sierra in 2008. He became Associate Dean of La Sierra's business school in 2009.

Intellectual development

Chartier had abandoned his earlier libertarian views by the time he entered graduate school. Despite his support for the anti-authoritarian New Left and the fact that his doctoral dissertation had called for radical political decentralization, his earlier work in political theory was, perhaps somewhat inconsistently, statist. It assumed, without criticism, that remedying poverty and reducing subordination, especially in the workplace, required the activity of the state.

By contrast, Chartier's current work in political theory is libertarian and anarchist in flavor. His return to his libertarian roots reflects the impact of his encounters with the thought of contemporary left-libertarians Kevin Carson, Roderick T. Long, and Charles Johnson, as well as a renewed appreciation for Stephen R. L. Clark's critique of state authority. Carson's work, in particular, provided a model for Chartier's reconciliation of his leftist politics with opposition to the state, and helped him to frame a version of left-libertarian market anarchism informed by insights from a version of natural law theory.

Professional and community involvement

Chartier serves as a member of the editorial board of Libertarian Papers; as an associate editor of the African Journal of Business Management; as a member of the advisory board of and an article reviewer for the Journal of Philosophical Economics as a member of the advisory board of the Center for a Stateless Society; as a member of the book review board of Spectrum; as Western Region Vice Chair of the Riverside County Libertarian Party; and as an occasional copywriter for AntiWar.Com. He is a member of the Alliance of the Libertarian Left and is the long-time leader of a Sabbath School class at the Loma Linda University Church previously taught by Jack Provonsha, Fritz Guy, and David Larson.

Personal life

Chartier and Elenor Webb married on March 4, 2008. One of their two cats is named for American anarchist Lysander Spooner.

Chartier's philosophical work focuses on topics in moral and political philosophy (including legal theory) and the philosophy of religion (and philosophical theology).

Moral, political, and legal philosophy

Chartier defends a variant of natural law thinking, which he has employed in discussions of sexuality, lying, and economic life.

Chartier offers an understanding of property rights as constrained but contingent social strategies...reflective of the importance of multiple, overlapping rationales for separate ownership and of natural law principles of practical reasonableness. This account is distinguished both from Lockean and neo-Lockean views (like those of Murray Rothbard), which often interpret rights with respect to justly acquired property as absolute, and from consequentialist accounts that might license widespread ad hoc interference with the possessions of groups and individuals. The various property rationales provide good reason for the existence of a stable property system that safeguards autonomy without justifying an absolutist conception of property rights. Chartier uses this account to ground a clear statement of the natural law view that some wealth redistribution is appropriate, but that it is fitting as an individual response to particular circumstances rather than a state-driven attempt to achieve a particular distributive pattern. He advances detailed arguments for workplace democracy rooted in such natural law principles as subsidiarity. He discusses natural law approaches to land reform and to the occupation of factories by workers. And he develops a general natural law account of boycotts.

Chartier's work in natural law theory has been primarily concerned with reasonable personal action more generally, rather than with political theory...or with anarchism in particular. However, even in the context of a discussion of natural law theory, he explicitly challenges the necessity of the state, and his discussion of law in a natural law context focuses on "communal norms, rules, and institutions"...which need not be maintained using force and which are intended to be understood as elements of a polycentric legal order...rather than on state-made laws.

Natural law theorists from St. Thomas Aquinas to the present have frequently been statists. They have often rejected consent-based theories of state authority as unrealistic, arguing instead, in a manner similar to David Hume's, that actually existing states deserve allegiance because of their capacity to preserve order. Chartier contends that the state is not needed to maintain social order, and that natural law theorists need not be attached to it in preference to other means of maintaining order, including custom, convention, and various voluntary arrangements. He has also linked his concerns with anarchism and natural law theory indirectly by defending anarchism against objections levelled by natural law theorist Mark C. Murphy. Murphy has maintained that all arguments for "philosophical anarchism" fail because they misconstrue the nature of many people's support for the authority of state-made law and that people who believe in the authority of state-made law are entitled to retain their beliefs in the face of anarchist criticism. Chartier argues in response that for many people, at least, belief in state authority is defeasible and can rightly be undermined by positive arguments against particular justifications for the authority of state-made law.

While supporting vegetarianism and affirming that non-human animals have moral standing, Chartier follows Stephen R. L. Clark in rejecting consequentialist defenses of vegetarianism like those offered by Peter Singer. Singer acknowledges that, on consequentialist grounds, it might seem as if there is little reason for individuals to be concerned about their dietary choices, since few of those choices will actually have consequences for any actual animals. But Singer maintains that some few dietary choices will, by crossing certain demand thresholds, dramatically increase production of animals for food and that taking this possibility into account provides good reason to avoid purchasing meat, since there is a small chance that a single meat purchase might lead to substantial negative consequences for many animals. Chartier dissects Singer's argument, maintaining that it is unsuccessful because it fails to take proper account of the actual characteristics of the meat production market (or any similarly enormous market). He examines in detail consequentialist, natural law, and virtue theoretic accounts of boycotting the meat industry, concluding that both natural law and virtue theory provide limited grounds on which a boycott might be defended, but that consequentialism does not. While he maintains, in tandem with the new classical natural law theorists, that consequentialism is in principle incoherent, he also challenges the factual predictions made by consequentialist proponents of the meat industry boycott.

Chartier has been an active participant in discussions among market anarchists and others about the aptness of "capitalism" as a label for what some participants in the conversation have termed "freed markets"in order to distinguish them from existing economic arrangements, which they see as shot through with statist privilege. He has argued that proponents of genuinely freed markets should explicitly reject capitalism and identify with the global anti-capitalist movement, while emphasizing that the abuses the anti-capitalist movement highlights result from state-tolerated violence and state-secured privilege rather than from voluntary cooperation and exchange. And he has joined Kevin Carson, Charles Johnson, and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that, because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen...by its proponents and by others...as part of the socialist tradition, and that market anarchists can and should call themselves "socialists."

Philosophy of religion and philosophical theology

Chartier's work in the philosophy of religion and philosophical theology has focused especially on theodicy and divine action, but he has also addressed a range of other topics. For instance, he has offered a reading of language about God as personal that partly parallels logical behaviorist interpretations of talk about consciousness. He suggests that, because we cannot pretend to know what God is like in se, this sort of reading, while inappropriate when applied to finite persons, could be helpful when used in relation to God.

He suggests that talk about divine action provides a necessary starting point for theological reflection, and argues that the only reasonable way to think about divine action, in turn, is to begin by considering the constraints on credible talk about divine providence imposed by the reality of suffering and evil. Reviewing a range of options in theodicy, he concludes that, while their underlying assumptions (and accounts of creation) are different, classical free will theism and process theology lead to very similar predictions regarding what kinds of divine action are to be expected, and that, in connection with the task of constructive theology, there is therefore no need to choose between them, though the differences continue to matter with respect to questions in the philosophy of religion and philosophical theology.

When he does directly addresses questions related to theodicy, he implies that process philosophy offers a more satisfactory theodicy than any alternative approach to theism, but he argues that even the process approach has significant difficulty taking proper account of the reality of animal suffering. He maintains that Christian attempts to use the Incarnation as a component of theodicy are rendered problematic by the need to articulate belief in incarnational Christology using a robust account of divine action, which seems likely itself to make it harder to resolve the problem of evil (if God is in the business of working miracles, as such a robust view implies, why aren't there more of them?).

Chartier argues that divine command views of ethics turn out to be inconsistent with talk about God's love for the world. Talk about love in this context is meaningful only if some intelligible sense can be given to the notion of the beloved's well being that is independent of the choice of the lover, so the theist cannot maintain that God is love without acknowledging that some objective sense can be given to the notion of creaturely flourishing apart from God's will. The range of reasonable moral principles is constrained by facts about flourishing, and basic moral norms seem credible independently of the divine volition. And imposing obligations over and above those following from these principles would itself be an unloving thing to do.

Criticizing substitutionary accounts of atonement, Chartier notes that such theories purport to be committed to believe in retributive justice, and thus fall victim to standard objections to retributivism. At the same time, however, by allowing for substituted punishment, they imply a view of justice unlikely to be satisfactory to retributivists themselves.

Chartier is the author of three books...Economic Justice and Natural Law, The Analogy of Love, and The Conscience of an Anarchist...and of articles in journals including the Oxford Journal of Legal Studies, Legal Theory, Ratio Juris, the UCLA Law Review, and Religious Studies. He is preparing to begin work on a book about anarchism and the philosophy of law.

Reactions to publications

Jonathan Crowe called Economic Justice and Natural Law "important and original." Timothy Chappell declared that it was "[e]ssential reading" and maintained that it was "elegant, clear, and well-informed." According to Stephen Munzer, it was "perceptive, timely, and beautifully ordered" and featured arguments that were "probing and trenchant."

The Analogy of Love received mixed reviews. In the course of a tepidly favorable assessment, Timothy Gorringe maintained that some passages disposed him to "reach for the whiskey bottle," though he also observed that the book did "not parade its erudition" and suggested that it was "consistently on the side of the angels." By contrast, Ian Markham characterized the book as "a rare treat," labelling it "[c]ompelling, well-argued, crystal clear and deeply creative" and identifying it as "[a]n absolute must-read."

Chartier's third book, The Conscience of an Anarchist, is already complete in draft form. Brad Spangler wrote about an early draft: "I'm absolutely giddy right now from what I've read so far . . . ." According to Spangler, Conscience of an Anarchist "is the sort of book that could electrify a generation." Stephan Kinsella has predicted that "it will be the best of the crop of political 'conscience' books."

Books

• The Conscience of an Anarchist. Forthcoming.
• Economic Justice and Natural Law. Cambridge: CUP 2009. 978-0521767200.
• The Analogy of Love: Divine and Human Love at the Center of Christian Theology. Exeter: Imprint Academic 2007. 978-1845400910.

Articles

• "Natural Law and Non-Aggression." Acta Juridica Hungarica 51.2 (June 2010): 79-96.
• "Natural Law and Animal Rights." Canadian Journal of Law and Jurisprudence 23.1 (2010): 33-46.
• "Proudhon in Green." Rev. of Organization Theory: A Libertarian Perspective, by Kevin A. Carson. Conversations in Religion and Theology 7.2 (Nov. 2009): 230-43.
• "In Defence of the Anarchist." Oxford Journal of Legal Studies 29.1 (2009): 115-38.
• "Sweatshops, Labor Rights, and Competitive Advantage." Oregon Review of International Law 10.1 (2008): 149-88.
• "Divorce: A Normative Analysis." Florida Coastal Law Review 10.1 (Fall 2008): 1-32.
• "Marriage: A Normative Framework." Florida Coastal Law Review 9.3 (Spring 2008): 347-434.
• "Consumption, Development Aid, and Natural Law." Washington and Lee Journal of Civil Rights and Social Justice 13.2 (Spring 2007): 205-57.
• "The Incarnation and the Problem of Evil." Heythrop Journal 49 (2008): 110-27.
• "Niebuhr's Ghost?" Essay rev. of The Good Fight: Why Liberals...and Only Liberals...Can Win the War on Terror and Make America Great Again, by Peter Beinart. Conversations in Religion and Theology 5.1 (2007): 91-115.
• (Dunn, Deborah K., and Chartier, Gary.) "Pursuing the Millennium Goals at the Grassroots: Selecting Development Projects Serving Rural Women in Sub-Saharan Africa." UCLA Women's Law Journal 15.1 (Fall 2006): 71-114.
• "A Progressive Case for a Universal Transaction Tax." Maine Law Review 58.1 (2006): 1-16.
• "Toward a Consistent Natural Law Ethics of False Assertion." American Journal of Jurisprudence 51 (2006): 43-64.
• "On the Threshold Argument against Consumer Meat Purchases." Journal of Social Philosophy 37.2 (Sum. 2006): 235-51.
• "Non-Human Animals and Process Theodicy." Religious Studies 42.1 (2006): 3-26.
• "Toward a New Employer-Worker Compact." Employee Rights and Employment Policy Journal 9.1 (2005): 51-119.
• "Urban Redevelopment and Land Reform: Theorizing Eminent Domain after Kelo." Legal Theory 11 (2005): 363-85.
• "Consumers, Boycotts, and Non-Human Animals." Buffalo Environmental Law Journal 12 (Spring 2005): 123-94.
• ["Reason and the Resurrection."] Essay rev. of The Resurrection of God Incarnate, by Richard Swinburne. Conversations in Religion and Theology 2.1 (May 2004): 11-28.
• (Chartier, Gary, and Thomas, John.) "Taking Mission to Market: Revisioning Adventist Business Curricula in the New Millennium." Journal of Adventist Education 66 (April-May 2004): 12-9.
• "Peoples or Persons? Revising Rawls on Global Justice." Boston College International and Comparative Law Review 27.1 (Winter 2004): 1-97.
• "Victims and Parole Decisions." Jahrbuch für Recht und Ethik 11 (2003): 405-32.
• "Friendship, Identity, and Solidarity: An Approach to Rights in Plant Closing Cases." Ratio Juris 16.3 (Sep. 2003): 324-51.
• "Richard Rorty's American Faith." Anglican Theological Review 85.2 (Spring 2003): 255-82.
• "Truth-Telling, Incommensurability, and the Ethics of Grading." Brigham Young University Education and Law Journal 3.1 (2003): 37-81.
• "Contested Practices: Arthur Isak Applbaum's Ethics for Adversaries." Jahrbuch für Recht und Ethik 10 (2002): 254-77.
• "Natural Law, Same-Sex Marriage, and the Politics of Virtue." UCLA Law Review 48.6 (Aug. 2001): 1593-1632. Reprinted in part, with added introduction, as "Marriage in 2004," Spectrum 32.1 (Winter 2004): 4-6. Reprinted in part as "Why We Care about Marriage," Connection (Seventh-day Adventist Kinship International) 27.6 (Oct. 2003): 3+.
• "Righting Narrative: Robert Chang, Poststructuralism, and the Limits of Critique." UCLA Asian Pacific American Law Journal 7.1 (Spring 2001): 105-32.
• "Civil Rights and Economic Democracy." Washburn Law Journal 40.2 (Winter 2001): 267-87.
• "Loving Friends and Loving God." Spectrum 27.4 (Aut. 1999): 11-22.
• "Epic Fantasy and Christian Theology." Spectrum 19.1 (1988): 9-16.

Book reviews

• Rev. of Why Animal Suffering Matters, by Andrew Linzey. Ethics 120.3 (April 2010): 614-7.
• Rev. of Nature Red in Tooth and Claw: Theism and the Problem of Animal Suffering, by Michael Jr. Murray. Religious Studies 45.3 (2009): 370-2.
• Rev. of The Dissenting Tradition in American Education, by James C. Carper and Thomas C. Hunt. Journal of Research on Christian Education 16.2 (July-Dec. 2007): 269-73.
• (Dunn, Deborah K., and Chartier, Gary.) "Which Human Rights? Which God?" Rev. of Does Human Rights Need God?, ed. Elizabeth M. Bucar and Barbara Barnett. Religion and Human Rights 1 (2006): 105-7.
• "Tradition, Dialogue, and Human Rights." Rev. of The Global Face of Public Faith: Politics, Human Rights, and Christian Ethics, by David Hollenbach. Religion and Human Rights 1 (2006): 97-100.
• "A Gracious Exchange within the Historical Jesus Debate." Rev. of The Meaning of Jesus: Two Visions, by Marcus Borg and N. T. Wright. Spectrum 30.4 (Aut. 2002): 14-20.
• Rev. of The Ethics of Sex, by Mark Jordan. Theology and Sexuality 16 (March 2002): 121-3.
• Rev. of Marriage after Modernity: Christian Marriage in Postmodern Times, by Adrian Thatcher. Theology and Sexuality 12 (Mar. 2000): 120-4.
• Rev. of The Beginning and the End of 'Religion', by Nicholas Lash. Andrews University Seminary Studies 37 (Aut. 1999): 125-8.
• Rev. of Eros for the Other: Retaining Truth in a Pluralistic World, by Wendy Farley. Andrews University Seminary Studies 37 (Aut. 1999): 113-7.
• Rev. of Ethics and Religion in a Pluralistic Age: Collected Essays, by Brian Hebblethwaite. Andrews University Seminary Studies 36 (Spring 1998): 128-31.
• Rev. of The Challenge of Postmodernism: An Evangelical Engagement, ed. David S. Dockery. Andrews University Seminary Studies 35 (Spring 1997): 111-4.
• Rev. of C. S. Lewis Index: Rumours from the Sculptor's Shop, by Janine Goffar. La Sierra Criterion 67.6 (Jan. 25, 1996): 9.
• Rev. of Clark H. Pinnock on Biblical Authority: An Evolving Position, by Ray C. W. Roennfeldt. Andrews University Seminary Studies 33 (Aut. 1995): 322-4.
• "A Definitive History of Millerism." Rev. of Millennial Fever and the End of the World: A Comprehensive Survey of Millerism and America's Fascination with the Millennium in the Nineteenth Century, by George R. Knight. Adventist Heritage 16.3 (Spring 1995): 41-3.
• Rev. of Keeping the Sabbath Wholly: Ceasing, Resting, Embracing, Feasting, by Marva J. Dawn. Religious Studies Review 18.2 (April 1992): 125-6.
• Rev. of Understanding the Trinity, by Alister E. McGrath. Religious Studies Review 17.2 (April 1991): 143.
• "Pursuing the Good through Rational Inquiry." Rev. of The Closing of the American Mind, by Allan Bloom. Courier [Loma Linda University] 4.2 (Oct. 9, 1988): 4+.
• "Adventists as Transformers of Culture." Rev. of The World-Love It or Leave It, by Roger L. Dudley. Spectrum 17.5 (1987): 58-9.
• "The Joy of Perfection: An Adventist Theme." Rev. of The Sanctuary and Perfection, by Lauri Onjukka. Spectrum 17.4 (1987): 56-7.

Other

• Socialist Ends, Market Means: 5 Essays. Tulsa, OK: Tulsa Alliance of the Libertarian Left 2009.
• "Richard Swinburne." Blackwell Companion to the Theologians. 2 vols. Ed. Ian Markham. Oxford: Blackwell 2009. 2: 467-74.
• "Sine Wave." Songs of Freedom: Tales from the Revolution. By Darryl W. Perry et al. Sandpoint, ID: BookCrossing 2009. 39.
• "Love, Subsidiarity, Equality, and Inclusiveness." Christianity and Homosexuality: Some Seventh-day Adventist Perspectives. Ed. David Ferguson, Fritz Guy, and David Larson. Roseville, CA: Association of Adventist Forums 2008. [329-39]
• "Response to Hebblethwaite." Conversations in Religion and Theology 6.1 (2008): 17-23.
• "Self-Integration as a Basic Good: A Response to Chris Tollefsen." American Journal of Jurisprudence 52 (2007): 293-6.
• "Colleges Confront Money Problems." Spectrum 35.4 (Fall 2007): 11-2.
• "Two Faces of the Right to Privacy in Litigators' Ethics." Litigation Ethics (American Bar Association, Litigation Section, Ethics and Professionalism Committee) 4.2 (Spring 2006): 1+.
• "An Adventist Law School?" Dialog (La Sierra University) 8 (April 2006): 3-4.
• "Scholarship as a Requirement for Promotion and Tenure at La Sierra University." Dialogue (La Sierra University) 6 (June 2005): 1-3.
• "The Christian in Business: Beyond Honesty." College and University Dialogue 17.1 (2005): 5-8.
• "Are Friendships Limited to Good People?" (Spectrum on-line).
• "Live and Let Live: An Interview with Stephen R. L. Clark." Spectrum 31.3 (Sum. 2003): 46-9.
• "The Rule of Double Effect: A Valuable Contemporary Resource." Update (Loma Linda University Center for Christian Bioethics) 16.4 (Dec. 2000): 1+.
• (ed. and intro.) Letters to Phillip: A Classic Series from the 1966-7 Criterion, by Jonathan M. Butler. Riverside, CA: La Sierra U 1998.
• "Service: An Everyday Opportunity." La Sierra Today Fall 1997: 23.
• (editor, compiler, and contributing writer) "A Tradition of Progress: A Brief History of La Sierra University." La Sierra Today Fall 1997: 6+.
• "La Sierra University." Seventh-day Adventist Encyclopædia. 2nd rev. ed. Hagerstown, MD: Review 1996.
• "Welcoming the Third Millennium." Spectrum 25.4 (June 1996): 21-4.
• "Richard Rice's Openness of God Causes Stir among Evangelicals." Spectrum 24.5 (June 1995): 54-5.
• (assoc. ed.) Teel, Charles, ed. Remnant and Republic: Adventist Themes for Personal and Social Ethics. Loma Linda, CA: Loma Linda U Center for Christian Bioethics 1995.
• (Daily, Steve, with Chartier, Gary.) "The Religious Significance of Campus Diversity." La Sierra Today Winter 1994: 12.
• "The Debate about Adventist Identity." Opinion [England] 6.1 (May 1992): 4-9. Reprinted, with alterations, as "The Cynic and the Church: Some Theological Reflections." Spectrum 21.4 (Jan.-Mar 1993): 11-8.
• "Student Life and the Future of Adventist Higher Education." Journal of Adventist Education 38 (Dec. 1992-Jan. 1993): 22-7.
• "Southeastern Will Ordain Women...Someday." Spectrum 22.5 (Oct. 1992): 56-7.
• "Divine Creation and Human Caring." Dialogue [Loma Linda University Church] 3.3 (Mar. 1992): 3.
• "Lab, Evangelist, and Home." Spectrum 21.1 (Dec. 1990): 30-3.
• "From La Sierra to Cambridge: Growing Up Theologically." Spectrum 20.2 (Dec. 1989): 2-7.
• "Babylon the Mystery." Collegiate Quarterly 12.3 (July-Sept. 1989): 64-5.
• "Proclaiming the Fall of Babylon." Collegiate Quarterly 12.3 (July-Sept. 1989): 68.
• "More than Tithes and Offerings." Collegiate Quarterly 11.4 (Oct.-Dec. 1988): 73.
• "Grace and Dr. Ney." Collegiate Quarterly 10.2 (April-June 1987): 57.
• "'A New Way of Seeing.'" Collegiate Quarterly 10.2 (April-June 1987): 62.
• "'If It Be of God.'" Collegiate Quarterly 10.2 (April-Jun. 1987): 63.
• "Antinomianism Revisited." 'La Sierra Criterion 58.5 (Dec. 15, 1986): 6.
• "Of Liberal Arts and Education." La Sierra Criterion 58.4 (Nov. 15, 1986): 10-1.
• "Contract, Celebration, or Commitment?" La Sierra Criterion 58.3 (Nov. 1, 1986): 9-10.
• "To Loose the Bands of Wickedness." La Sierra Criterion 56.12 (May 5, 1985): 10-1.
• "Undercover Notes." Insight 15.4 (Jan. 28, 1984): 17.