and, in their light, the adequacy of the social-theoretical apparatus he develops. Hauerwas has been criticized for ignoring the realities of the day-to-day lives of ordinary congregations and of the churches more broadly. He has offered various responses to this, none of which seem satisfactory. So this chapter pushes the question further by discussing some ethnographic descriptions of congregations. I suggest these descriptions show that congregations’ identities are too diverse in relation to