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Journal articles on the topic 'Hauerwas, Stanley'

Author: Grafiati

Published: 10 December 2022

Last updated: 31 July 2025

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1

Cui, Renzhong, and Siyi Han. "Barth’s “Alternative” Follower: Stanley Hauerwas and the Traditions of 20th-Century North American Theology and Ethics." Religions 15, no. 6 (2024): 731. http://dx.doi.org/10.3390/rel15060731.

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This paper explores Stanley Hauerwas’s unique perspective on the traditions of 20th-century North American theology and ethics, particularly his similarity to Karl Barth in viewing theology and ethics as inseparable. Although deeply influenced by Barth, Hauerwas defends this view in the American context in a manner distinct from Barth‘s theological approach. Additionally, Hauerwas critiques Barth’s ecclesiology, which leads him to attempt to transcend some limitations of Barthian theology by developing a theological ethics “system” that emphasizes the practicality of the church.

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2

Pinches, Charles. "CONSIDERING STANLEY HAUERWAS." Journal of Religious Ethics 40, no. 2 (2012): 193–201. http://dx.doi.org/10.1111/j.1467-9795.2012.00517.x.

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3

Sekisov, Valerii. "THE POLICY OF NONVIOLENCE IN THE THEOLOGY OF STANLEY HAUERVAS." Educational Discourse: collection of scientific papers, no. 37(10) (November 8, 2021): 70–79. https://doi.org/10.33930/ed.2019.5007.37(10)-7.

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The statement of basic materials. The article analyzes the place and role of pacifism in the political theology of S. Hauerwas. In his work, the American theologian convincingly demonstrates the inseparability of nonviolence from the Christian life and ecclesial space. In dialogue with J. Yoder, R. Bainton, and M. Nussbaum, S. Hauerwas explores nonviolence through the prism of the Christian community and the dignity of the other and reveals the limitations of the modern liberal order in building a society of peace and overcoming various forms of violence. Conclusions. An overview of S. Hauerwa

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4

Kostic, Slavisa. "Theological politics of Stanley Hauerwas." Theoria, Beograd 57, no. 4 (2014): 63–94. http://dx.doi.org/10.2298/theo1404063k.

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The aim of this article is to expose theological thought of Stanley Hauerwas concerning role of Church in formation of character likewise his vision of democratic society. First part of this article deals with Hauerwas theology of moral grown and sanctification likewise with importance of religious stories and metaphors for moral grown of faithful. The main stress is on importance of church community and its mentor?s duty for proper formation of character and virtues its faithful with special emphasis on narrative, liturgy and community. Second part of this article examines Hauerwas? vision of

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5

Murphy, Debra Dean. "Community, character, and gender: women and the work of Stanley Hauerwas." Scottish Journal of Theology 55, no. 3 (2002): 338–55. http://dx.doi.org/10.1017/s0036930602000352.

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This essay explores the intersection between feminism and the work of Stanley Hauerwas. The recent critiques of Hauerwas's writings by Gloria Albrecht and Linda Woodhead are examined and a general assessment of the relationship between feminist theology (in its various guises) and Hauerwas's work is offered. It is suggested that the intersection of Hauerwas's theology with some strands of feminism reveals some surprisingly similar theological convictions and faith commitments, and that these areas of common concern offer unique opportunities for mutual engagement and enhancement.

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6

Miscamble, Wilson D. "Symposium." Theology Today 44, no. 1 (1987): 69–77. http://dx.doi.org/10.1177/004057368704400106.

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Stanley Hauerwas is an important and controversial contemporary Christian ethicist. In this symposium, two critics take a look at some of his more recent work, and Hauerwas responds. Much of the controversy is over the issue of whether Hauerwas is a sectarian; if so, in what sense; and is that good?—Ed.

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7

Lorrimar, Victoria. "Church and Christ in the Work of Stanley Hauerwas." Ecclesiology 11, no. 3 (2015): 306–26. http://dx.doi.org/10.1163/17455316-01103004.

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Stanley Hauerwas has attracted much criticism for his ecclesiocentric approach to theology. As a result of his emphasis on the faithful practice of virtues in community for salvation, he has been accused of Pelagianism. He has also been charged with showing interest in Jesus primarily as an exemplar, rather than for himself. The adequacy of Hauerwas’ ecclesiology is tested here against its implications for Christology. Hauerwas conceives of Jesus primarily as the autobasileia, and emphasises the importance of his entire life and teachings in addition to his death and resurrection. Two question

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8

Healy, Nicholas M. "Karl Barth's ecclesiology reconsidered." Scottish Journal of Theology 57, no. 3 (2004): 287–99. http://dx.doi.org/10.1017/s0036930604000225.

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The essay begins by noting some of the things Karl Barth might have said to defend himself against Stanley Hauerwas's criticisms, in the otherwise largely appreciative discussion in With the Grain of the Universe, of Barth's anthropology and pneumatology and the consequent problems in his ecclesiology. I then discuss some issues that Barth himself might have wanted to raise with regard to Hauerwas's own ecclesiology, especially in reference to its comparative lack of emphasis upon divine action and the difference that makes to an account of the church's witness. I argue that Barth and Hauerwas

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9

Northcott, Michael. "Book Review: Thinking Theologically With Stanley Hauerwas: Stanley Hauerwas, The Work of Theology." Expository Times 127, no. 5 (2016): 252. http://dx.doi.org/10.1177/0014524615615453h.

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10

Northcott, Michael. "Book Review: Thinking Theologically with Stanley Hauerwas: Stanley Hauerwas, The Work of Theology." Expository Times 127, no. 7 (2016): 357. http://dx.doi.org/10.1177/0014524616629286g.

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11

Wells, Samuel. "Stanley Hauerwas' Theological Ethics in Eschatological Perspective." Scottish Journal of Theology 53, no. 4 (2000): 431–48. http://dx.doi.org/10.1017/s0036930600056969.

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The three most common criticisms of Stanley Hauerwas' work are that he is a sectarian, that he is a fideist, and that he lacks a doctrine of creation. My intention in this essay is to show that how greater attention to the eschatological implications of his theological ethics would enable Hauerwas successfully to respond to his critics.

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12

Harink, Douglas. "Book Review: After Hauerwas: Brian Brock & Stanley Hauerwas, Beginnings: Interrogating Hauerwas." Expository Times 129, no. 5 (2018): 226–27. http://dx.doi.org/10.1177/0014524617746588.

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13

King, James. "Theologizing the State: What Hauerwas Could Have Learned From Yoder." International Journal of Public Theology 8, no. 3 (2014): 313–29. http://dx.doi.org/10.1163/15697320-12341353.

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This article compares John Howard Yoder’s understanding of the state with that of his putative heir, Stanley Hauerwas. Special attention is given to Yoder’s understanding of the state as a power, a perspective not taken up by Hauerwas. Eberhard Jüngel’s critique of theologies that demonize the state is brought to bear on Hauerwas’ phantasmal conception of the state. After a brief discussion of William Cavanaugh’s similar impressions of the modern state, the article proposes a rapprochement with non-Christian thinkers in line with Hauerwas’ recent moves toward ‘radical democracy’.

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14

Kraftchick, Steven J. "Matthew â By Stanley Hauerwas." Modern Theology 26, no. 1 (2010): 168–71. http://dx.doi.org/10.1111/j.1468-0025.2009.01590.x.

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15

Miller, Richard B. "The Peaceable Kingdom. Stanley Hauerwas." Journal of Religion 66, no. 2 (1986): 217–18. http://dx.doi.org/10.1086/487375.

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16

Wessman, Robert Aaron. "The church’s witness in a secular age: A Hauerwasian response to privatized and individualized religion." Missiology: An International Review 45, no. 1 (2016): 56–66. http://dx.doi.org/10.1177/0091829616673400.

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Stanley Hauerwas has been noted for his theology of missionary “witness.” However, his theology is not uncontroversial. Of late, it is argued that his theology of witness does not often, or sufficiently, attend to the nature and complexity of belief for those people who live in contemporary, Western society. Part of this complexity, as highlighted by various sociologists and theologians, is that religion has become individualized and privatized. These are serious challenges to the church’s engagement with contemporary society, which Hauerwas does not always seem to adequately address. It will

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17

Stout, Jeffrey. "Survivors of the nations: a response to Fergusson and Pecknold." Scottish Journal of Theology 59, no. 2 (2006): 210–34. http://dx.doi.org/10.1017/s0036930606002183.

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This paper responds to two article reviews of Democracy and Tradition – one by David Fergusson, the other by C. C. Pecknold. The first part of the paper seeks to clarify the author's critique of Alasdair MacIntyre and Stanley Hauerwas, in particular MacIntyre's claim that our society is inherently incapable of sustaining rational discussion and Hauerwas's conception of what ‘being the church’ implies. The second part defends and extends the author's account of secularization. The third part considers truth, objectivity and the relationship between philosophy and political culture.

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18

Bangun, Calvin. "TEOLOGI PUBLIK STANLEY HAUERWAS DAN PENERAPANNYA DALAM KONTEKS DI INDONESIA." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 2, no. 1 (2020): 153–77. http://dx.doi.org/10.51688/vc2.1.2015.art6.

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Orang Kristen tidak dapat melarikan diri dari masyarakat sehingga teologi publik dibutuhkan oleh orang Kristen untuk berkontribusi kepada masyarakat. Pada satu aspek, teologi publik harus relevan dengan masyarakat tetapi di aspek yang lain harus dapat menunjukkan identitasnya. Terdapat banyak jenis teologi publik dan salah satunya diusulkan oleh Stanley Hauerwas. Hauerwas mengajukan sebuah model teologi publik yang berdasarkan komunitas dan narasi sehingga kontribusi orang Kristen tidak kehilangan identitasnya demi mendapatkan relevansi publik. Teologi publik Hauerwas menekankan peran gereja d

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19

Bell, Daniel M. "Book Review: Brian Brock and Stanley Hauerwas, Beginnings: Interrogating Hauerwas." Studies in Christian Ethics 32, no. 2 (2019): 281–85. http://dx.doi.org/10.1177/0953946819825722a.

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20

Wright, Ronald W. "Faithfully Negotiating the Danger of this Existence: Stanley Hauerwas, Performing the Kingdom, and Psychotherapy as Ethical Discourse." Journal of Psychology and Theology 50, no. 1 (2022): 6–16. http://dx.doi.org/10.1177/00916471211071058.

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The life and work of Stanley Hauerwas are discussed in light of what his theological work might mean for clinicians in the fields of psychology and counseling. In particular, three broad themes are considered. The first theme highlights the manner in which Hauerwas critiques the assumptions of liberalism and argues for the story-formed nature of ethics and character. The second theme develops the way in which Hauerwas understands the role of tradition, narrative, grammar, practice, and virtue in shaping character specifically as it applies to his understanding of the Christian tradition. The l

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21

Larsen, Sean. "How I think Hauerwas thinks about theology." Scottish Journal of Theology 69, no. 1 (2016): 20–38. http://dx.doi.org/10.1017/s0036930615000757.

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AbstractThis paper highlights two aspects of Stanley Hauerwas's thought: philosophical ethics, which consists of second-order methodological claims; and moral theology, which consists of first-order, local, unsystematic moral descriptions. I show how the philosophical ethics relates to the moral theology by proposing a set of rules that constitute a ‘grammar’ of Hauerwas's thought. These rules are asymmetrical in that later rules presuppose earlier rules but earlier rules do not presuppose later rules. Each rule corresponds to texts that Hauerwas recommends and relies upon. The first rule prio

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22

Werntz, Myles. "Broadening the Ecclesiocentric Claim." Journal of the Society of Christian Ethics 39, no. 2 (2019): 303–18. http://dx.doi.org/10.5840/jsce2019102314.

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Much discussion surrounding Christian nonviolence in the late twentieth century has centered around the ecclesiocentric version popularized by Stanley Hauerwas. In this essay, I assess the manner in which virtue is connected to internal church practices for Hauerwas, such that displaying nonviolence external to the church risks losing the formative nature of church life. Using examples from contemporary proponents, I argue that when internal church practices, such as prayer, economic sharing, and interpersonal reconciliation are performed publically, they form their practitioners in the virtue

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23

Pullman, Daryl. "The Christian Ethic of Stanley Hauerwas." Philosophy in Context 17 (1987): 16–25. http://dx.doi.org/10.5840/philcontext1987173.

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24

Newton, David. "Stanley Hauerwas, The Work of Theology." Theology 119, no. 3 (2016): 234–35. http://dx.doi.org/10.1177/0040571x15623749w.

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25

Fergusson, David. "Another Way of Reading Stanley Hauerwas?" Scottish Journal of Theology 50, no. 2 (1997): 242–50. http://dx.doi.org/10.1017/s0036930600036036.

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26

Wells, Samuel. "The Disarming Virtue of Stanley Hauerwas." Scottish Journal of Theology 52, no. 1 (1999): 82–88. http://dx.doi.org/10.1017/s0036930600053497.

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Stanley Hauerwas likes to be regarded as a theologian. He writes about ethics, and ethics is commonly thought to be about decisions. But he believes that the fundamental decision is God's decision to be in relationship with his creation and his people. He believes that out of the Christian narrative come particular habits and practices that shape the lives of Christians in a distinctive way. He believes that Christians proclaim the sovereignty of God and the imitation of Christ by the practice of peaceable engagement with the world. These convictions earn his ethics the epithets of theological

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27

Gibson, Mark. "Challenges to Secularism in the New World Disorder." Cultural Studies Review 10, no. 2 (2013): 205–9. http://dx.doi.org/10.5130/csr.v10i2.3509.

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28

Mahn, Jason A. "Kierkegaard after Hauerwas." Theology Today 64, no. 2 (2007): 172–85. http://dx.doi.org/10.1177/004057360706400204.

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With the “return of the virtues” in theology and church practice, Christians seek to develop dispositions that make moral excellence more likely. By contrast, the writings of Søren Kierkegaard, though retrieved by virtue ethicists, develop dispositions (anxiety, self-doubt, the real possibility of offense) that lead to self-conflict and make virtue more difficult. If Kierkegaard does develop virtue, he most closely resembles Stanley Hauerwas, who suggests that virtue makes conflict and moral failure increasingly possible. In this essay, I read Kierkegaard through Hauerwas in order to trace a p

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29

Church, Richard P. "Engaging Robert Rodes." Journal of Law and Religion 22, no. 2 (2007): 433–43. http://dx.doi.org/10.1017/s0748081400003982.

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I am a lawyer turned theologian turned goat and hog farmer who finds himself attempting to make sense of a path from social ascent to intentional social descent. An economics major who studied just enough philosophy at a Christian college to think he wanted to continue that work while in law school, I found my life captured by the life and work of Stanley Hauerwas. It has all been all downhill from there. As a good friend of mine from law school days who has followed a similar descending path recently suggested, “Stanley Hauerwas ruined my legal career.” Add in required readings by John Howard

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30

Pecknold, C. C. "Democracy and the politics of the Word: Stout and Hauerwas on democracy and scripture." Scottish Journal of Theology 59, no. 2 (2006): 198–209. http://dx.doi.org/10.1017/s0036930606002171.

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This article review considers the recent book by Jeffrey Stout, Democracy and Tradition, as a response to the work of Stanley Hauerwas and other Christian ‘new traditionalists’. The essay presents a brief overview of the book in order to ask questions of both Stout and Hauerwas. The author considers how ‘new traditionalists’ might respond to Stout with a theological concern for ‘participation’ in God's triune life as a model for citizenship, recommending that the scriptures play a more central role in public, democratic discourse.

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31

Oslington, Paul. "Beginnings: Interrogating Hauerwas by Brian Brock and Stanley Hauerwas, Kevin Hargaden, ed." Theology Today 77, no. 4 (2021): 490–91. http://dx.doi.org/10.1177/0040573620960320b.

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32

Tomlin, Sam. "Brian Brock and Stanley Hauerwas, edited by Kevin Hargaden, Beginnings: Interrogating Hauerwas." Theology 123, no. 3 (2020): 212–13. http://dx.doi.org/10.1177/0040571x20910716a.

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33

RENO, R. R. "STANLEY HAUERWAS AND THE LIBERAL PROTESTANT PROJECT." Modern Theology 28, no. 2 (2012): 320–26. http://dx.doi.org/10.1111/j.1468-0025.2012.01744.x.

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34

Davis, Richard A. "Book Review: Stanley Hauerwas - A Personal Memoir." Expository Times 122, no. 7 (2011): 356. http://dx.doi.org/10.1177/00145246111220070607.

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35

Mouw, Richard J. "VIRTUE ETHICS AND THE PUBLIC CALLING OF REFORMATIONAL THOUGHT." Philosophia Reformata 71, no. 1 (2006): 3–13. http://dx.doi.org/10.1163/22116117-90000372.

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In 2001 the leading American newsweekly, Time magazine, ran a series featuring the people who (according to the magazine’s researchers) were considered to be the most influential in their fields of leadership. The religious thinker who was given the title “America’s Best Theologian” was Stanley Hauerwas, who teaches ethics at Duke University. There is an element of irony in the fact that one of the leading arbiters of cultural popularity would choose to honor Hauerwas in this manner. While Hauerwas is officially a Methodist, he identifies closely with the Anabaptist tradition of ethical thoug

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36

Untea, Ionut. "Catholicity Without Leviathan: Stanley Hauerwas's Perspective on the Church as an Alternative Political Community." Politics and Religion 12, no. 1 (2018): 1–31. http://dx.doi.org/10.1017/s1755048318000500.

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AbstractThe article brings into focus a series of political arguments of Stanley Hauerwas's “theological politics” and argues that these arguments are in stark contrast with the theoretical perspective of a political rule by a god-like Leviathan, an image inherited in modern and contemporary political culture from the early modern English philosopher Thomas Hobbes. The first section focuses on Hauerwas's arguments regarding the political potential of the term “Catholicity” to represent an alternative to the coercive politics reinforced by the post-Enlightenment nation state. The second section

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37

Cui, Renzhong. "Peaceable Community: With Special Reference to Niebuhr, Ramsey, and Hauerwas." Journal of Ecumenical Studies 59, no. 1 (2024): 106–20. http://dx.doi.org/10.1353/ecu.2024.a922805.

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precis: This essay focuses primarily on the observations and insights of Reinhold Niebuhr, Paul Ramsey, and Stanley Hauerwas regarding violence, just war, peace, and justice. Niebuhr emphasized the proximity of justice to agape ; however, due to the hindrance of sin, it is impossible for humanity to realize this moral ideal in history, and it thus requires the power to seek justice and peace. Ramsey expanded on Niebuhr’s political realism and considered a “statecraft” that seeks to maintain a rightful order of justice. Hauerwas has expressed his criticism of political realism and the concept o

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38

Tillman, William M. "Words about Recent Book: II. Historical-Theological Studies: The Hauerwas Reader: Stanley Hauerwas." Review & Expositor 103, no. 3 (2006): 635–36. http://dx.doi.org/10.1177/003463730610300313.

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39

Bauerschmidt, Frederick Christian. "Beginnings: Interrogating Hauerwas. By Brian Brock and Stanley Hauerwas. Edited by Kevin Hargaden." Journal of Theological Studies 69, no. 2 (2018): 913–15. http://dx.doi.org/10.1093/jts/fly100.

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40

Grenz, Stanley J. "Stanley Hauerwas, the grain of the universe, and the most ‘natural’ natural theology." Scottish Journal of Theology 56, no. 3 (2003): 381–86. http://dx.doi.org/10.1017/s0036930603001133.

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Any suggestion that in his new book, With the Grain of the Universe: The Church's Witness and Natural Theology, Stanley Hauerwas might at last be presenting a precis of a systematic theological project would likely be met with skepticism. The seemingly ad hoc manner in which his books have emerged over the years indicates that he is not working on anything that resembles a project. And as Hauerwas himself would be the first to declare, he is definitely not engaging in what might even remotely be deemed to be systematic theology. In fact, in his opening Gifford Lecture he admits that he is not

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41

Katchekpele, Léonard Amossou. "Stanley Hauerwas, William Willimon, Étrangers dans la cité." Revue des sciences religieuses, no. 91/2 (April 1, 2017): 298–99. http://dx.doi.org/10.4000/rsr.3990.

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42

Castelo, D. "Hannah's Child: A Theologian's Memoir. By Stanley Hauerwas." Literature and Theology 26, no. 4 (2012): 489–90. http://dx.doi.org/10.1093/litthe/frs041.

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43

Coffey, Mark. "Book Review: Stanley Hauerwas, Learning to Speak Christian." Studies in Christian Ethics 25, no. 4 (2012): 500–503. http://dx.doi.org/10.1177/0953946812454785b.

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44

Errington, Andrew. "Book Review: Stanley Hauerwas, The Work of Theology." Studies in Christian Ethics 30, no. 3 (2017): 359–63. http://dx.doi.org/10.1177/0953946817701038d.

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45

REAM, TODD C. "HANNAH'S CHILD: A THEOLOGIAN'S MEMOIR by Stanley Hauerwas." New Blackfriars 92, no. 1039 (2011): 383–85. http://dx.doi.org/10.1111/j.1741-2005.2011.01435_6.x.

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46

KIM Hyun-Soo. "A Critical Study of Stanley Hauerwas’ Nonresistant Pacifism." Korea Presbyterian Journal of Theology 48, no. 3 (2016): 135–56. http://dx.doi.org/10.15757/kpjt.2016.48.3.006.

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47

Burroughs, Bradley B. "Book Review: Beginnings: Interrogating Hauerwas. By Brian Brock and Stanley Hauerwas. Ed. Kevin Hargaden." Theological Studies 79, no. 2 (2018): 470–71. http://dx.doi.org/10.1177/0040563918767331g.

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48

Stewart, David. "The Hauerwas Reader By Stanley Hauerwas: Durham, Duke University Press, 2001. 729 pp. $27.95." Theology Today 59, no. 2 (2002): 307–8. http://dx.doi.org/10.1177/004057360205900223.

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49

Horrell, David G. "Paul among Liberals and Communitarians: Models for Christian Ethics." Pacifica: Australasian Theological Studies 18, no. 1 (2005): 33–52. http://dx.doi.org/10.1177/1030570x0501800103.

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This essay first sketches the contrasts between liberal and communitarian approaches to ethics, represented by Jürgen Habermas and Stanley Hauerwas respectively, as a contemporary context in which to read Paul's ethics. Paul is not seen as unambiguously affirming the ecclesial ethics of Hauerwas but rather as offering a rather more diverse range of possibilities and points of critical comparison. In the closing sections of the essay three possible models for the contemporary appropriation of Pauline ethics are outlined: one is closest to an ecclesial model, another is closer to a liberal model

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50

Fokrote, Līva. "Draudze kā Svētos Rakstus interpretējoša kopiena Stenlija Hauervasa teoloģijā." Ceļš 73 (December 2022): 43–58. http://dx.doi.org/10.22364/cl.73.03.

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The themes of distrust towards an individual, the centrality of church as community, and the interactions between community and individual come together in the theology of Stanley Hauerwas, a contemporary American theologian. This paper focuses on a significant area where the interests of an individual and community meet (or collide) – the issue of who has the “right” to interpret the Christian Scripture. Hauerwas gives an unequivocal answer – it is a church. To better understand the claim that church is the only interpreter and interpretative community of the Scripture, the article, first of

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