Relevant bibliographies by topics / Hauerwas, Stanley

Academic literature on the topic 'Hauerwas, Stanley'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Hauerwas, Stanley"

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Pinches, Charles. "CONSIDERING STANLEY HAUERWAS." Journal of Religious Ethics 40, no. 2 (April 22, 2012): 193–201. http://dx.doi.org/10.1111/j.1467-9795.2012.00517.x.

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Murphy, Debra Dean. "Community, character, and gender: women and the work of Stanley Hauerwas." Scottish Journal of Theology 55, no. 3 (August 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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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 democratic society, his critique of liberalism, to the end that focus on reception of Hauerwas thought from orthodox theologians who attempt to found orthodox virtue ethics and to perceive his attitude towards democratic society.
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Northcott, Michael. "Book Review: Thinking Theologically With Stanley Hauerwas: Stanley Hauerwas, The Work of Theology." Expository Times 127, no. 5 (February 2016): 252. http://dx.doi.org/10.1177/0014524615615453h.

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Northcott, Michael. "Book Review: Thinking Theologically with Stanley Hauerwas: Stanley Hauerwas, The Work of Theology." Expository Times 127, no. 7 (March 29, 2016): 357. http://dx.doi.org/10.1177/0014524616629286g.

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Miscamble, Wilson D. "Symposium." Theology Today 44, no. 1 (April 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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Lorrimar, Victoria. "Church and Christ in the Work of Stanley Hauerwas." Ecclesiology 11, no. 3 (October 16, 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 questions concerning Hauerwas’ Christology are explored: (1) What did Christ achieve at the cross? (2) What constitutes salvation and how is it mediated to ensuing generations? This paper examines whether the church does indeed usurp the place of Christ in salvation in Hauerwas’ thought, as suggested by Healy.
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Healy, Nicholas M. "Karl Barth's ecclesiology reconsidered." Scottish Journal of Theology 57, no. 3 (August 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 differ to some degree in their understanding of the gospel and of Christianity, with Hauerwas emphasizing rather more than Barth the necessity and centrality of the church's work in the economy of salvation. Barth, on the other hand, sees the need rather more than Hauerwas of situating the church's activity within a well-rounded account of the work of the Word and the Spirit. I offer some concluding remarks to suggest that this particular aspect of Barth's ecclesiology is worth preserving as an effective way of responding to modernity.
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Harink, Douglas. "Book Review: After Hauerwas: Brian Brock & Stanley Hauerwas, Beginnings: Interrogating Hauerwas." Expository Times 129, no. 5 (January 26, 2018): 226–27. http://dx.doi.org/10.1177/0014524617746588.

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Wells, Samuel. "Stanley Hauerwas' Theological Ethics in Eschatological Perspective." Scottish Journal of Theology 53, no. 4 (November 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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Dissertations / Theses on the topic "Hauerwas, Stanley"

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Hosler, Nathan. "Brother Hauerwas: An analysis of the contribution of Stanley Hauerwas to peacemaking." University of the Western Cape, 2017. http://hdl.handle.net/11394/6442.

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Magister Theologiae - MTh
This study will assess Stanley Hauerwas's claim that peacemaking is a virtue of the church in which peace exists as a necessary characteristic of the church. Christians are formed by practices of the church and so gain the skills required to live faithfully in the world. Such formation teaches us to be truthful and to be at peace. Peace is not only part of this formation; it is this formation. Such formation is based on the present existence of peace in the church through Christ. Not only is peace a part of the local and catholic church but war has been abolished through Christ. Hauerwas claims theology as a legitimate discourse in relation to social and physical sciences. Theology has its primary locus in the church rather than in ahistorical accounts or the university. This claiming of the language of the church creates space for particularity which is often subsumed under the universalizing assertions of the nation-state. With peace as a characteristic of the church, Hauerwas asserts that peacemaking is a virtue of the church and not merely an optional aspect of its life.
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Johnson, Marcus P. "An analysis of Stanley Hauerwas's theology of sanctification." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Park, Jongdo. "A Christian perspective on violence : Stanley Hauerwas and the Korean church." Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU602027.

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This dissertation is a study about Stanley Hauerwas' Christian social ethics on violence, and its relevance and contribution to the Korean Protestant church in overcoming its social ethical problems, its compromised and distorted teaching on violence, and misunderstanding of Christian pacifism; as well as rediscovering its own identity and distinctiveness. The primary reason for adopting and applying Hauerwas' social ethics in the Korean church is that his account of violence is not simply a portrayal of an ethic of war, but rather an attempt to create a new paradigm of Christian ethics, a rediscovery of the church's identity and social ethical task, of Christians' primary loyalty, and a community's practices and discipleship for peacemaking. The weakness in the Korean church's distinctive theological teaching on social ethics and war involves secular ethics, and has resulted in its becoming compromised and distorted with secularism, humanism, anticommunist ideology and survivalist nuclear pacifism. The Korean church's perspective on violence is based on a sociopolitical and geopolitical situation rather than Christian convictions and practices. As a result the church has failed to build up a distinctive moral community to witness to the peaceable kingdom. Hauerwas' account of Christian pacifism can help the Korean church 'to be the church' for peacemaking in a violent world. The thesis consists of nine chapters divided into three parts. Part One is to examine and analyse critically the social ethical problems of the Korean church in the theological, historical, socio-political and military context. Part Two discusses Hauerwas' understanding of ethics, of character, Christian social ethics, the Christian community's practices and life of nonviolence, and Christian pacifism. Also considered are his theological politics, the church as a social ethic, a Christian challenge to conventional decision-making ethics, the social responsibility of the church, and the controversial argument regarding just war and pacifism. Part Three deals with how Hauerwas' social ethics could be relevant to the Korean Christian context. In spite of the limitation of his overemphasis on the distinctiveness of the Christian community, and probable difficulty with such a concept within this Third World culture, his account of nonviolence could constructively contribute in overcoming the social ethical dilemmas as to evangelism or social responsibility, and just war or nuclear pacifism, as well as leading the Korean church to rediscover the focus of the Christian community's task for peacemaking in our violent world.
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Feinberg, Sarah A. "Stanley Hauerwas's true politics in the church." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Horstkoetter, David W. "Gary Dorrien, Stanley Hauerwas, Rowan Williams, and the theological transformation of sovereignties." Thesis, Marquette University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10103458.

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Christianity’s political voice in US society is often situated within a simplistic binary of social justice versus faithfulness. Gary Dorrien and Stanley Hauerwas, respectively, represent the two sides of the binary in their work. Although the justice-faithfulness narrative is an important point of disagreement, it has also created a categorical impasse that does not reflect the full depth and complexity of either Dorrien’s or Hauerwas’s work. Their concerns for both justice and faithfulness differ only in part because of their different responses to liberalism and liberal theology. Under all those issues are rival accounts of relational truth that indicate divergent understandings of reality. At the heart of Dorrien’s and Hauerwas’s theologies and differences are the issues of God’s sovereign agency and humanity’s subjectivity and agency. Dorrien emphasizes love, divine Spirit, human spirit, and freedom for flourishing. Hauerwas stresses gift, triune creator, human creaturehood, and flourishing in friendship. Those divergent positions issue forth in rival responses to political sovereignty. Dorrien’s panentheistic monism is integrated with the modern nation-state’s sovereignty. Hauerwas rejects the state’s hegemonic sovereignty as an attempt at autonomy that rejects God’s gifts and aspires to rival God’s sovereignty.

While Dorrien’s and Hauerwas’s discussion might then appear at an impasse, it can be opened and developed in reference to Rowan Williams’s horizon. Although his political work overlaps with much in Dorrien’s and Hauerwas’s positions, Williams goes beyond them by calling for the transformation of the modern nation-state’s sovereignty and by supplying a vision of it transformed. Williams’s advance opens Dorrien’s and Hauerwas’s disagreement by freeing them from their common assumption, the permanence of state sovereignty. Williams’s political horizon is underwritten by his theological horizon, which fuses love and gift within triune mutuality and plenitude. This account offers critical help to issues that Dorrien and Hauerwas find problematic in each other’s position. Such development thereby opens the possibility of a fresh and fruitful discussion. Therefore, Williams’s work offers important help for Dorrien and Hauerwas to address the heart of their disagreement over divine and political sovereignty, and human subjectivity and agency.

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Lehenbauer, Joel D. "The Christological and ecclesial pacifism of Stanley Hauerwas a Lutheran analysis and appraisal /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com/search.cfm?p020-0234.

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Parkes, Christopher Anthony. "Pentecostal ethics in light of Stanley Hauerwas’s account of narrative, virtue, and the Church." Phd thesis, Australian Catholic University, 2022. https://acuresearchbank.acu.edu.au/download/eb48539a52b42567ccde2786d37cc3dac9f05cfbc5846829d225d9a85a6562d2/2440980/Parkes_2022_Pentecostal_ethics_in_light_of_Stanley.pdf.

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This thesis explores the ethics of pentecostalism in light of the theological ethics of Stanley Hauerwas. A coherent and consistent approach to pentecostal ethics is difficult to establish, given that the historical roots of the movement are eclectic and there appear to be competing moral priorities and methods of ethical reasoning. This problem is further described with reference to more recent church documents that outline various moral positions and the rationales behind them. Both the history of pentecostal morality and more contemporary ethical reflections demonstrate that pentecostal ethics appears to be in a state of confusion. Nevertheless, a closer look at pentecostal ethics scholarship reveals that it is possible to identify some common emphases that consistently emerge. These characteristics are apparent in both the academic and ecclesial literature and include scriptural authority, holiness, narrative spirituality, church community, and eclectic and creative responses. While pentecostal ethics does not seem to follow a consistent or “mainstream” methodology, there is an intelligibility and self-understanding that arises when pentecostal ethics is considered on its own terms. Given that the characteristics are not obviously systematised, and still indicate an ad hoc approach to morality, Stanley Hauerwas is employed as a dialogue partner, given that pentecostals have historically been open to diverse traditions, and Hauerwas himself is critical of the ethical traditions that pentecostalism appears to reject. Not only do Stanley Hauerwas’s ethics of narrative, virtue, and the church resonate with the characteristics already identified in pentecostal ethics, his systematic approach demonstrates how these characteristics might function together. The conclusion of this thesis is that a pentecostal approach to ethics must attend to five characteristics. These characteristics are Scriptural authority, holiness and virtue, separatist ecclesiology, narrative spirituality, and eclectic and contextual responses. These characteristics are validated in Stanley Hauerwas’s theological ethics. Moreover, his systematic articulation of narrative, virtue, and the church clarifies how these characteristics can coexist and operate together to produce an authentic and intelligible approach to pentecostal ethics.
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Bafinamene, Charles Kisolokele. "Church and moral formation in an African context : a critical appropriation of Stanley Hauerwas's proposal." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/61208.

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The present dissertation is essentially an attempt towards a constructive proposal on moral formation for local churches in sub-Saharan Africa. Rather than starting from scratch, the study turns to the prolific work of the leading American theologian Stanley Hauerwas — with, however, the following presumption: his proposal, constructed in America, might not be fully appropriate for an African context. The study compares the American cultural context with an African typical pluralist context, proceeds with a theological and ethical assessment of Hauerwasian's proposal and sets forward the significant elements of a constructive proposal for African churches which includes the applicable aspects of Hauerwas's account. In a nutshell, the study establishes that Hauerwas's proposal is designed against the background of a Western, liberal, autonomous and individualist self in a social environment of capitalist and liberal democracy. It manifests as a particularist character formation grounded in an ecclesial ethic including aspects of virtue/character ethics, narrative ethics, community ethics and the neo-Anabaptist model of socio-political involvement. Its positive aspects include merging moral formation with spiritual formation through discipleship and accountability to the church community, stressing the church's role in fostering communal identity through its narratives and traditions, and emphasizing the importance of worship, liturgy and the imitation of the saints and role models as instrumental to the enhancement of a virtuous life. Also, this proposal stresses the significance of the whole of the church's way of life in moral formation. On the negative side, some dualist tendencies emerge from Hauerwas's proposal since it overemphasizes the priority of being (virtue/character) over doing (decision-making). It so strongly affirms the community and narrative dependence of Christian ethics that the result is a communitarianism and particularism that fails to balance the virtues of communality and individuality. With its strong anti-Constantinianism and radical church-world separation, this proposal upholds Christian embodiment as the primary mode of Christian social ethics. In Africa, the influence of political and philosophical liberalism is significant but not as pervasive as in America. Important moral challenges come also from the traditional African communalistic and particularist worldviews, the socio-political legacy of slavery, colonialism and apartheid as well as the dualistic Christianity brought by the missionary enterprise. All this induces a serious moral crisis, nourishes tribal and racial loyalties and fuels violence, social injustice and pseudo-democracy. Consequently, to do justice to the particularity and universality of Christian ethics and the communality and individuality of biblical anthropology and attend to African contextual peculiarities, the study argues for a contextual Christian character and conscience formation. Based on Trinitarian ethics and an integrative Christian worldview, this paradigm constructively tackles the communal, individual and social dimensions of the church moral formation. It views the church as a community of virtues which also fosters personal identity and responsibility. It resorts to a critical engagement with secular sources of moral knowledge and wisdom to enhance the Christians' moral insights, emotions and skills. Through a vision of shalom for all, the scope of social involvement is enlarged to the Christian faithful presence in the wider society.
Thesis (PhD)--University of Pretoria, 2016.
Dogmatics and Christian Ethics
PhD
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Wells, Samuel Martin Bailey. "How the Church performs Jesus' story : improvising on the theological ethics of Stanley Hauerwas." Thesis, Durham University, 1995. http://etheses.dur.ac.uk/1462/.

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Thomson, John Bromilow. "The ecclesiology of Stanley Hauerwas as a distinctively Christian theology of liberation (1970-2000)." Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/11192/.

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Of all the concepts that informed what is often called the Enlightenment Project, liberation is arguably central. Nevertheless the experience of the past 200 years has raised serious questions about the character of this liberation and its pathology. In particular, the place of Christian theology in sustaining, concepts of freedom appears to have been marginalised in much post- Enlightenment thought, a challenge of particular significance to theologians and ethicists. Stanley Hauerwas represents one response to the manifestation of the Enlightenment Project in the United States, a response which, I believe, can be described as a distinctive theology of liberation chiefly from the Enlightenment legacy. This approach involves the integration of theology and ethics in the practices of a people whose identity is correlative to the particular narrative which they embody as that diachronic and synchronic, international community called Church. It also reflects an ambivalence about metaphysics and idealism and a preference for demonstrative, ecclesially mediated, truthful living. Yet the credibility of Hauerwas' ecclesiology as a genuinely Christian politics of liberation depends upon whether Hauerwas can not only identify the limitations of post-Enlightenment liberalism, but transcend them in a way that demonstrates the truthful character of the Christian narrative he believes to be embodied in this community called church. In order to determine whether Hauerwas' Project is a genuinely Christian theology of liberation from the Enlightenment legacy, we shall need to gauge the architecture of that project in chapter 1. Then, in chapter 2, we shall locate him in the wider post-Enlightenment debate, before doing the same in terms of the theological debate in chapter 3. This will bring us into conversation with his use of narrative and story as heuristic tools to resource the character of this ecclesiology in chapter 4, before our attempt, in chapter 5, to explore whether his ecclesial politics represent a distinctively Christian expression of liberty.
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Books on the topic "Hauerwas, Stanley"

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The ecclesiology of Stanley Hauerwas: A Christian theology of liberation. Aldershot: Ashgate, 2003.

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Mark, Nation, and Wells Samuel, eds. Faithfulness and fortitude: Conversations with the theological ethics of Stanley Hauerwas. Edinburgh: T&T Clark, 2000.

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Park, Jongdo. A Christian perspective on violence: Stanley Hauerwas and the Christian church. New York: P. Lang, 2002.

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B, Burrell David, Hauerwas Stanley 1940-, and Wright John W, eds. Postliberal theology and the church catholic: Conversations, David Burrell, and Stanley Hauerwas. Grand Rapids, MI: Baker Academic, 2012.

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1965-, Wells Samuel, Herdt Jennifer A. 1967-, Pinches Charles Robert, Tran Jonathan, and Dula Peter 1970-, eds. The difference Christ makes: Celebrating the life, work, and friendship of Stanley Hauerwas. Eugene, Oregon: Cascade Books, 2015.

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Mercier, Ronald A. How can we speak of moral things?: A conversation with Edith Wyschogrod and Stanley Hauerwas. [Regina, Sask.]: Campion College, University of Regina, 1996.

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The Church as polis: From political theology to theological politics as exemplified by Jürgen Moltmann and Stanley Hauerwas. Notre Dame, Ind: University of Notre Dame Press, 1995.

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The Church as polis: From political theology to theological politics as exemplified by Jürgen Moltmann and Stanley Hauerwas. Lund, Sweden: Lund University Press, 1994.

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9

McGill, Arthur C. The uncertain center: Essays of Arthur C. McGill ; edited by Kent Dunnington ; foreword by David Cain ; afterword by Stanley Hauerwas. Eugene, Oregon: Cascade Books, 2015.

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Necessity of witness: Stanley Hauerwas's contribution to systematic theology. Eugene, Oregon: Pickwick Publications, 2015.

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Book chapters on the topic "Hauerwas, Stanley"

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Reno, R. R. "Stanley Hauerwas." In The Blackwell Companion to Political Theology, 302–16. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997048.ch22.

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Reno, R. R. "Stanley Hauerwas." In The Wiley Blackwell Companion to Political Theology, 306–19. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch22.

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Wells, Samuel. "Stanley Hauerwas (1940- )." In The Student's Companion to the Theologians, 406–15. Oxford: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch57.

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Mulder, Sjoerd. "Stanley Hauerwas and the Witness of the Church." In The Turn to the Church in the Twentieth and Twenty-First Centuries, 51–76. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003213482-4.

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Tubbs, James B. "Stanley Hauerwas: Character, Vision, and Narrative in Moral Life." In Christian Theology and Medical Ethics, 96–129. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-015-8654-2_4.

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Simmons, Paul D. "The Narrative Ethics of Stanley Hauerwas: A Question of Method." In Theology and Medicine, 159–76. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-009-0119-3_11.

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Cramer, David C. "The Ecclesial Turn: Putting Stanley Hauerwas’s Vision for Christian Higher Education into Practice." In Christian Faith and University Life, 239–52. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61744-2_14.

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Hauerwas, Stanley. "Stanley Hauerwas." In Letters to a Young Theologian, 64–73. Fortress Press, 2022. http://dx.doi.org/10.2307/j.ctv1x67csn.13.

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"Stanley Hauerwas." In Letters to a Young Theologian, 64–73. African Sun Media, 2022. http://dx.doi.org/10.2307/j.ctv2gjwmjg.13.

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HAUERWAS, STANLEY. "STANLEY HAUERWAS." In Dissent from the Homeland, 7–8. Duke University Press, 2003. http://dx.doi.org/10.2307/j.ctv1220pfj.4.

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