Elisabeth is Assistant Professor of Ethics and Moral Theology at Nashotah House Theological Seminary. She received her PhD in Theology from the University of Notre Dame, where her dissertation focused on reclaiming the theological jurisprudence of the 16th-century Spanish theologian and legal scholar, Francisco Suárez. Elisabeth received her B.A. from Rice University, her J.D. from the University of Texas School of Law, and her M.T.S. from Perkins School of Theology at Southern Methodist University. She is an Episcopal Church Foundation Academic Fellow. She has also practiced law at a national law firm, worked at a private equity fund-of-funds, and served as a graduate campus minister to law and business students. She is married to Thomas Kincaid, and they have two children.
Her publications include “Settling Law: Francisco Suarez’s Theory of Custom for Contemporary Contexts” in Francisco Suárez (1548–1617): Jesuits and the Complexities of Modernity (Brill, April 2019),“Aquinas, Pinckaers, and the Retrieval of a Doctrine of Political Equity ” in The Journal of Moral Theology (May 2019), and “ ‘Sharers in the Divine Image’: Francisco Suárez and the Justification of Female Political Authority” in Political Theology. (March 2018). Kincaid has written popular articles for Christianity Today and The Living Church and has presented numerous academic conference papers,including at The Society of Christian Ethics, The Catholic Theological Society of America,The American Academy of Religion, The School of Law of the Pontifical University of Chile,and the International Symposium in Jesuit Studies. She has also been an invited guest speaker at several popular conferences on topics such as “Anglo-Catholicism: Recovering Roots,” “Mission Theology in the Anglican Communion,” and “Anglo-Catholicism and the Common Good.”
What are the beliefs that are so integral to our faith that we must act upon them, even in the face of laws that allow no room for religious exemption? What are the convictions we hold in common that we can act upon together, even in opposition to the cultural consensus?
The problem is that a gospel of niceness provides little support for the true terror and tragedy of life. It doesn’t stand up to death, loss, failure, and the reality of other people’s sinfulness and our own.