Dissertations / Theses: '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
Unrestricted

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9

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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Rizzolio, Marc. "Formation de caractère et communauté de foi chez Stanley Hauerwas : une réflexion théologique pour le pentecôtisme en France." Thesis, Strasbourg, 2020. https://publication-theses.unistra.fr/restreint/theses_doctorat/2020/RIZZOLIO_Marc_2020_ED270.pdf.

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Notre recherche concerne une interrogation sur le pentecôtisme, plus précisément les Assemblées de Dieu (ADD) en France, dans sa capacité à former des disciples du Christ. Pour notre discussion nous avons fait le choix de prendre le théologien méthodiste Stanley Hauerwas. Celui-ci a développé sa réflexion théologique sur la formation de caractère au sein de l’Église. Une description des deux contextes, celui de Hauerwas et celui du pentecôtisme, nous permettra de faire connaissance avec notre théologien et de découvrir les différents enjeux théologiques et ecclésiaux qui touchent les ADD en France. Ensuite nous développerons les éléments qui constituent l’éthique de caractère de Hauerwas et les grandes lignes de son ecclésiologie. Enfin, avec les différentes informations recueillies, nous poursuivrons sur la pertinence de la pensée de Hauerwas en y discernant des possibles réponses pour l’ecclésiologie pentecôtiste en faveur de la formation de disciple
The research addressed in this study examines the question of Pentecostalism, and more precisely the Assemblies of God (AG) in France and its capacity to form disciples of Christ. To this end, we have chosen to study Stanley Hauerwas, a Methodist theologian. Hauerwas has developed his theological reflection with respect to the development of character within the framework of the church. A contextual description of both Hauerwas and Pentecostalism will allow us to become better acquainted with this theologian and discover the different theological and ecclesial issues affecting the AG in France. We will then develop the elements which constitute an ethics of character according to Hauerwas and the main lines ofhis thought and his ecclesiology. Finally, with the various information gathered, we will continue with the pertinence of Hauerwas' thinking and discern possible applications to Pentecostal ecclesiology that would enhance discipleship

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12

Black, Rufus. "Towards an ecumenical ethic : reconciling the work of Germain Grisez, Stanley Hauerwas and Oliver O'Donovan." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:54c9f2bd-c748-4142-be39-e75a8b2acb43.

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This thesis is concerned to further the renewal of moral theology in an age of ecumenism by drawing three of its important contemporary protagonists - Germain Grisez, Stanley Hauerwas and Oliver O'Donovan - into an ecumenical dialogue in the hope of reconciling their different approaches. This dialogue occurs in five stages. First, the question, what makes Christian ethics Christian? is considered using O'Donovan's and Hauerwas' emphasis on the distinct epistemological foundations and content of a Christian ethic as a benchmark. An interpretation of Grisez's natural law ethic is then offered which satisfies these conditions. Secondly, the relationship between O'Donovan's and Grisez's essentially realist theories is considered. The difference between them emerges as being primarily one of emphasis, with O'Donovan giving priority to the need for a Christian ethic to be unequivocally realist, while Grisez focuses on the need for sound philosophical argument. A reconciliation of their approaches which seeks to do justice to both sets of concerns is then suggested in the form of a Christian realist theory. Thirdly, a careful interpretation of Hauerwas' narrative ethic, which suggests that it is less subjectivist than is usually thought to be the case, provides the basis for its reconciliation with a Christian realist theory as a complementary form of ethics. An exploration of the possibilities and limitations of narrative for moral deliberation suggests that such a complementary relationship is necessary. Fourthly, the possibility of such a relationship is secured when an analysis of Grisez's theory reveals that it is capable of meeting Hauerwas' concerns about the centrality of character, the particularity of the person in shaping moral obligations and the place of the emotions in the moral life. Finally, it is concluded that the ecumenical ethic towards which the thesis moves will be one which describes this complementary operation of a Christian realist theory and a narrative ethic from the perspective of Christian worship.

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Fassier, Marc. "«L'Église comme communauté narrative en contexte pluraliste» : «Clé épistémologique de la théologie de Stanley Hauerwas»." Doctoral thesis, Université Laval, 2019. http://hdl.handle.net/20.500.11794/37619.

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"Thèse en cotutelle, Université Laval, Québec, Canada et Institut catholique de Paris, Paris, France"
Les stratégies libérales contemporaines cherchant à rendre effectif le lien social dans les sociétés démocratiques modernes à partir d’une raison publique partagée viennent interroger la place et la mission de l’Église. L’Église est questionnée sur le type de communauté qu’elle est pour rendre compte de l’originalité de la foi chrétienne et accomplir la mission qui lui incombe au coeur de l’histoire humaine à partir de la mort et la résurrection du Christ. Percevant les apories présentes dans la philosophie politique libérale contemporaine, Stanley Hauerwas entend penser théologiquement le type de socialité que l’Église apporte au monde comme signe de la réalité nouvelle du Royaume de Dieu en Jésus-Christ. Cette thèse envisage alors le lien d’un théologien moraliste à l’ecclésiologie à partir de la notion de récit. Car l’Église a pour mission de témoigner du récit eschatologique du Royaume au coeur du monde, récit qu’elle incorpore, réalise et met en acte dans toute sa vie et ses pratiques. L’approche narrative de la communauté chrétienne en contexte libéral vient renouveler la pensée ecclésiologique de l’Église comme sacrement en l’envisagent comme relative au monde dont la marque contemporaine est le pluralisme des options de vie et la méfiance théorique et pratique à l’égard des grands récits de sens. A l’idée fondationnelle de salut universel, si décriée aujourd’hui, Hauerwas nous permet d’envisager l’Église comme sacrement d’unification de nos vies individuelles et collectives à partir de la singulière identité narrative de Jésus- Christ incorporée dans des pratiques ecclésiales cohérentes et productrices de sens.
The role and the mission of the Church has been questioned since modern liberal strategies started to seek to make social bonding effective in democratic societies through a shared public rationality leaving behind symbolic and narrative traditions. What kind of community is the Church in order to bear witness to the Christian faith and in so doing to be able to perform its mission through history? Stanley Hauerwas has pursued an ongoing critic of liberal political philosophy to think theologically the kind of sociality the Church bring to the world as a sign of the new era opened by the Death and Resurrection of Jesus Christ. This thesis considers the concept of story as the meeting point between moral theology and ecclesiology in Hauerwas’ Notre Dame period. The Church’s mission is to witness of the eschatological narrative, to embody, perform and enact this narrative in all its life and practices. A narrative approach of the Christian community in Liberal societies is able to develop an ecclesiology of the Church as Sacrament considering it as relative to a pluralistic world. This world today is characterized by a plurality of life choices and a deep practical and theorical distrust with regard to the grand narratives. As opposed to a foundational idea of a universal salvation Hauerwas helps to think of the Church as a sacrament of unity for individual and social existences from the unique narrative identity of Jesus Christ embodied in coherent and meaningful church practices in the world.

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Holiday, Jana. "Towards a social virtue epistemology dialoging with Stanley Hauerwas on knowing as the church community /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1535.

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15

Doerksen, Paul Giesbrecht. "The church is an ethic, ecclesiology and social ethics in the theological ethics of Stanley Hauerwas." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0026/MQ52032.pdf.

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16

Anderson, Peter Micah. "The Presence of the Peaceable Kingdom| Shaping Christian Social Ethics from Jacques Ellul and Stanley Hauerwas." Thesis, Southeastern Baptist Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10274575.

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The need for holistic solutions to diverse problems presents the church with an opportunity for a social witness shaped by the gospel. As a step toward accomplishing this end, this dissertation aspires to establish a refreshed approach for understanding Christian social engagement as fundamental expressions of the character of God through the virtuous witness of the church. To begin, chapter 1 contains the introduction to the dissertation, beginning with a statement of the thesis, namely, the church embodies a prophetic social ethic in the world through presence, possibility, and place as expressions of the theological virtues of faith, hope, and love. Following the articulation of this thesis will be definitions of “faith,” “hope”, and “love.” A proper understanding of these terms is crucial to the dissertation, and each will be elaborated further as the project progresses. This chapter closes with an overview of the project by explaining research methodology and brief chapter summaries.

Chapter 2 begins the explanation of the proposed virtuous social ethic: presence. Drawing together particular contributions from Ellul and Hauerwas to reveal how Christian faith enacted in social ethics requires the faithful ecclesial witness of God's people in the world. The goal of this chapter is to unpack, develop, and synthesizing particular emphases from the theological ethics developed by Ellul and Hauerwas. The resulting combination strengthens each respective position to encourage healthy Christian social presence from a disciplined theology of faithful presence.

Significantly, Ellul and Hauerwas encourage Christian social witness empowered by the revelational foundations of Scripture and biblical community. As well, the enduring witness of the church in the face of social instability, coercion, and injustice remains the peaceful paradigm of Jesus Christ. Only through genuine faith granted by the sovereign choice of God is the church able to maintain a prophetic and incarnational presence in the world. This chapter concludes by developing a theology of faithful presence revealed in the disciplined faithfulness of God's holy, redeemed people.

Chapter 3 moves from presence to possibility. The first part of this chapter explores how Ellul and Hauerwas see Christian hope driving and shaping the redeemed community. That is, joining Ellul's hopeful Christian freedom with Hauerwas' eschatological ethic encourages the church to embrace a broader vision for moral action. Such a living hope drives the Christian community to seek the substantive social good shaped by the dynamic awareness of God's lordship over all creation.

Chapter 4 moves to the third part of the proposed Christian social ethic: place. Through a loving relationship with the world, the church does not neglect cultural needs nor capitulate to social pressures but practices a dynamic commitment to Christ through enacting God's love. Christian social ethics are thwarted before they begin without an effort to know and understand context.

The first part of this section examines the way Ellul and Hauerwas describe the love exemplified by the church in relationship with God and the world. Specifically, Ellul's emphasis on living in relationship with the world complements Hauerwas' commitment to truthful community and Christian presence among the sick and suffering. The second part of this chapter further unpacks the lived significance of the loving God's world. Ellul's dialectic social ethic emphasizing man's need for divine intervention, Hauerwas points to the practiced presence of Jesus as the church's path to loving social witness. As a synthesis of the first two sections of this chapter, the final section explores how the Christian living in loving relationship with the world demands a rich theology of place emphasizing personal relationship, apologetic disposition, and temporary expressions.

Chapter 5 will wrap up this study by providing review, final analysis, and areas for further study. The church has a divine responsibility to embody the goodness and character of God in the world. Yet, the church often reacts in extremes by cultural capitulation or sectarianism. In light of this, the church must develop a balanced approach to the cultivation and practice of Christian virtues of faith, hope, and love. Even more, in the face of social marginalization, the church must maintain a creative yet distinctly Christian approach to social ethics. The hope of this study is to provide a constructive analysis of proposals made by Jacques Ellul and Stanley Hauerwas in order to empower the church to rightly embody the character of God for the glory of God and the good of the world. (Abstract shortened by ProQuest.)

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Backlund, Viktor. "Kravet på godhet : en analys av etiska krav inom kristen etik." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353488.

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This thesis will discuss the ethical demands that are given by Stanley Hauerwas and William Schweiker in their theory about Christian ethics. The question at issue being discussed is which ethical demands to act good is revealed in Hauerwas and Schweikers understanding of Christian ethics and do they put a stronger demand on Christians to act good? This thesis finds out that both of them put some special ethical demands for Christians that are not the same as to other people. In their writing about the special claims for Christians, when it comes to moral behavior, they have their own way of understanding what these claims are. Hauerwas claims that Christians should act good because of Jesus Christ. To learn to be like him humans need to develop their virtues in a community of virtues. The church is the place where your person and character can develop in a certain way. This view is, according to this thesis, not reasonable in a world with global dynamics. Schweiker claims that the agent and his actions have a special relation and that humans as agents needs to take responsibility and use it as a moral imperative. For Christians responsibility gets more important because of their belief. Schweiker presents an ethic that is both reasonable and applicable to other worldviews in a world with global dynamics.

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Kotva, Joseph J. "Methodological considerations for theological ethics the relevance of the historical particular in the theological ethics of James M. Gustafson and Stanley Hauerwas /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Pountney, Michael James. "Religious education in a pluralistic society : suggested approaches based on the work of Gabriel Moran and Stanley Hauerwas." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60087.

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Increasing pluralism in Canadian society challenges educators who wish to continue religious education in Ontario's public schools. A brief history of religious education in Ontario helps explain the current situation.
Because religion is foundational to human experience, religious education is vital. Various scholars are cited in support.
Gabriel Moran is a major resource in developing religious education as an academic field. He helps teachers to teach religion itself rather than about religion.
Stanley Hauerwas broadens religious education to include character development. His emphasis on the self-agency of the moral agent helps teachers to educate character. His use of narrative encourages teachers to be inclusive and non-judgmental.
Religious education must change to accommodate pluralism. Yet it still has a valid place in the public school if it is multi-faith and inclusive, encouraging all students to be religious according to their own faith community.

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趙文娟. "侯活士品格倫理與趙紫宸人格倫理的批判性比較 = A critical comparison of Stanley Hauerwas' and T.C. Chao's character ethics." HKBU Institutional Repository, 2014. https://repository.hkbu.edu.hk/etd_oa/48.

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本論文采用詮釋 -- 對話的方法，深入比較了侯活士和趙紫宸品格（人格）倫理。旨在期望該方法能夠較準確全面地展現他們各自倫理思想之獨特性，以及促進與豐富中西方學界在該理論上之交流。基於此，本論文首先批判性地分析與詮釋了二者的相關文本，以此揭示他們重要的神學倫理語境、前設與內容；再者，在文本詮釋之基礎上比較了二者概念與內容上之重要的相似點不同處；其次，找出在實踐了二者概念與內容上之重要的相似點不同處；其次，找出了二者在實踐中嘗試處理的道德議題 -- 戰爭與和平，並從他們各自的立場出發相互詢問道德實踐之目的、原則和意義，從而進行跨文化溝通對話；最後筆者得出如下結論：侯活士與趙紫宸的品格（人格）倫理具有高度相似性與差異性，或者有交疊與相異之處。儘管其倫理確是基於不同文化背景產生的兩種理論，具有不同的概念體系與社會背景，具有不同的概念體系與社會背景，具有不同的概念體系與社會背景，而這塑造了他們各自處理道德問題的視角差異性。但是，總體上他們始終以“如何成為聖潔和平的群體 ”發展相關理論，以及他們不斷在回應 “信徒應該如何處理戰爭與和平 ”之實踐問題。不僅如此，侯活士的品格倫理在論上更系統與完善，它能夠為趙紫宸人格理論之重構提供參考與借鑒。較之，趙紫宸的人格倫理在實踐上更具體與切實，它能夠為侯活士的倫理實踐反省給予啟迪。關鍵詞：品格、人格、比較、詮釋、對話

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ROVATI, ALESSANDRO. "Liberalismo, Neutralità dello Stato e la Politica della Chiesa. Filosofia Morale e Teologia Politica nel lavoro di Stanley Hauerwas." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6156.

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Questa tesi si occupa di analizzare il lavoro di Stanley Hauerwas, uno studioso di grande fama nel mondo accademico americano i cui testi sono molto letti in tutto il mondo. Tramite la lettura critica dell’intero corpus degli scritti di Hauerwas la tesi intende riflettere sul rapporto problematico tra Cristianesimo e liberalismo. A questo scopo, la tesi si concentra inizialmente sui presupposti filosofici che sono alla base delle argomentazioni di Hauerwas. In secondo luogo, riflette sulle idee ed istituzioni tipiche del liberalismo e sul loro rapporto con il Cristianesimo. Infine, descrive la proposta etica di Hauerwas e il modo con cui questa determina il tipo di politica che la chiesa e i cristiani dovrebbero avere. Seguendo l’ampiezza del lavoro di Hauerwas, la tesi si interessa di un gran numero di filosofi, teorici della politica e teologi, spaziando dagli scritti di Aristotele e Tommaso d’Aquino, alla filosofia del linguaggio di McCabe, Murdoch, e Wittgenstein, dalle riflessioni etiche di Kovesi, Anscombe, e MacIntyre, alle teorie politiche di Rawls, Stout e Coles. Grazie alla sottolineatura del ruolo delle virtù e della formazione morale, insieme all’enfasi posta sull’importanza che la tradizione della chiesa, le sue pratiche e il suo linguaggio hanno nel dare forma all’immaginazione e alle vite dei cristiani, Hauerwas descrive in maniera costruttiva e feconda una proposta politica genuinamente cristiana e ci aiuta a navigare le complessità del mondo contemporaneo.
The dissertation provides an in-depth analysis of the scholarship of Stanley Hauerwas, a very prominent figure in the American academy whose body of work is widely read in many countries. By providing a close reading of Hauerwas’ entire corpus, the dissertation aims at discussing the contested relationship between Christianity and liberalism. It does so first, by focusing on the philosophical presuppositions that shape Hauerwas’ overall argument. Second, it reflects on the main liberal commitments and institutions and their relationship with Christianity. Third, it describes Hauerwas’ ethical proposal and its bearings on the political commitments that the church and Christians ought to have. Following the breadth of Hauerwas’ work, the dissertation deals with a great number of philosophers, political theorists, and theologians, spanning from the writings of Aristotle and Aquinas, to the philosophy of language of McCabe, Murdoch, and Wittgenstein, to the ethical reflections of Kovesi, Anscombe and MacIntyre, and to the political theory of Rawls, Stout, and Coles. Through his stress on the role of virtues and moral formation, and by emphasizing the importance that the church’s tradition, language, and practices have in shaping the imagination and lives of Christians, Hauerwas gives a constructive and fruitful description of what a genuine Christian politics looks like and helps us navigate the complex world of today.

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Gong, Liren. "Christian discipleship today : a study of the ethics of the kingdom in the theologies of Stanley Hauerwas and Jon Sobrino." Thesis, University of Glasgow, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388188.

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Jotterand, Fabrice 1967. "Does virtue ethics contribute to medical ethics? : an examination of Stanley Hauerwas' ethics of virtue and its relevance to medical ethics." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33292.

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The aim of this thesis is to examine the concept of virtue ethics in Stanley Hauerwas's understanding of virtue and delineate how that contributes to his ethical reasoning and his comprehension of medical ethics. The first chapter focuses on the shift that occurred in moral theory under the stance of the Enlightenment that eroded the traditional idea of morality as the formation of the self, allowing space for new concepts that dismissed the importance of the agent in the ethical task of seeking the good. In the second chapter, the three main ideas (character, vision, and narrative) that make up Hauerwas' ethical theory are examined with a particular attention to the importance of agency in moral life. The third chapter describes how Hauerwas' medical ethics, informed by his moral theory based on character, vision, and narrative, is relevant to medical ethics. Hauerwas argues that because medicine is a form of human activity with internal goods and standards of excellence intrinsic to its practice, it requires taking into account the notion of agency in the healing relationship. Finally, in the last chapter the specific religious discourse of Hauerwas' ethics is discussed in relation to secular medical ethics. In other words, this thesis raises the question of whether the reduction of medical ethics to a set of principles, as it is mostly the case today, represents a suitable picture of the reality of moral life in medicine.

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Tåli, Jimmy. "Jag kan icke räkna dem alla : Svenska Kyrkan och nyliberalism." Thesis, Teologiska högskolan Stockholm, Avdelningen för teologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-655.

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Karlsson, Martin. "Älska era fiender – på vilka grunder? : Exegetikens roll i John Howard Yoders, Walter Winks och Stanley Hauerwas tolkning av Matt 5:38-48." Thesis, Teologiska högskolan Stockholm, Avdelningen för teologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-66.

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Denna uppsats undersöker exegetikens roll i John Howard Yoders, Walter Winks och Stanley Hauerwas tolkning av Matt 5:38-48. Uppsatsens syfte nås genom att dels göra en exegetisk analys av Matt 5:38-48 i dess litterära och historiska kontext och att sedan studera utvald litteratur av de tre författarna och sedan jämföra deras material. Uppsatsen visar att alla tre författare menar att texten manar till en pacifistisk livshållning. Skillnaden mellan de tre ligger i att Hauerwas och Yoder väljer att förankra denna etik genom att läsa Matteusevangeliet som helhet medan Wink väljer att göra en ingående analys av vår aktuella text och istället söka efter textens ursprungliga historiska kontext. Genom att Yoder och Hauerwas väljer

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Tsukada, John Jutaro. "Whose politics? Which story? : a critical engagement with Constantinianism and theological accommodationism with Stanley Hauerwas, with a special focus on the churches in Japan." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231632.

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This thesis aims to show how Hauerwas's ecclesiology, especially its critique of Constantinianism and liberal politics, offers a biblically defensible and christianly faithful way of being a church for the churches of the developed world, including Japan. The first part (Ch. 1-5) outlines a definition of the term Constantinianism as well as Hauerwas's counter-Constantinian theology. It clarifies one of the most frequently used terms by Stanley Hauerwas, Constantinianism, and sets out his counter-Constantinian ecclesiology (Ch. 1-4). Chapter five defends his position from one of its central critics and of the most ardent and robust Constantinian proponents, Peter Leithart, by showing how the kind of theology that pursues power and control in the world must do so by bypassing Jesus' servanthood as revealed in his death on the cross, and how this elision clouds the eyes of Christians and entices the church to renounce her obedience and faithfulness to her Lord for securing a safe haven for her in this world. The second half of the dissertation (Ch. 6-9) deploys these theological considerations in order to analyze Japanese Christianity and suggest that there are strong cultural trajectories named basso ostinato by Maruyama Masao that render Japanese churches especially vulnerable to Constantinian temptation. The concise Christian history narrated in Ch. 7-9 substantiates the relevancy of Maruyama's analysis and reveals how the Japanese church was turned into a docile servant of the Empire of Japan with merging the Lordship of Jesus Christ with that of tennō, the kingdom of God with the tennō's empire. I conclude that Hauerwas's warnings about Constantinianism remain pertinent today in reminding the Japanese church, along with all the churches of the developed world, that the business of the church is the creation of a new people who live out the politics of Jesus.

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27

Flowers, Robert Kenji. "Confirmation reconsidered a liturgical approach to Christian discipleship in a campus ministry setting /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Gibb, Richard. "Grace and global justice : the socio-political mission of the church in an age of globalization, with special reference to Jürgen Moltmann, Stanley Hauerwas, and Oliver O'Donovan." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13590.

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This thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.

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Mayrand, Nicholas. ""The Body of Christ and Alzheimer's Disease" - A Theological Account of the Church's Capability and Responsibility to Respond Well to Alzheimer's Disease." University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1341244205.

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Sandlin, Mac S. "Help Us to Be Good: A Pneumatological Virtue Ethic for Churches of Christ." University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1627659252721087.

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31

Katchekpele, Leonard Amossou. "Les enjeux politiques de l'Église en Afrique : contribution à une théologie du politique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK017.

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L'écho parvenant d'Afrique au monde, ou du monde aux Africains, diffracte en une variation de nuances un thème répétitif : l'Afrique irait mal, surtout l'Afrique politique. Parmi ceux qui accourent à son secours, l’Église catholique tient un rôle vital. Mais que fait l’Église en Afrique, que peut-elle lui faire en tant qu’Église ? Peut-on aider l'Afrique à se moderniser en occultant le fait que pour elle, la modernité a été synonyme d'oppression coloniale ? Il y a là une affirmation, une action et une question. On se proposera, prenant l'exemple du Togo, de questionner la pertinence de l'affirmation, d'élaborer une réponse à la question, pour espérer (ré)orienter sinon l'action, du moins sa lecture. On s'inspirera des études post-coloniales et du mouvement théologique Radical Orthodoxy, notamment des travaux de Milbank et Cavanaugh
Echoes from Africa to the world and from the world to Africa seem to tell a single story: Africa fails.Especially political Africa. Among those dashing to help, the commitment of the Church catholic is to be praised but also critically engaged. Can anyone help Africa to modernize by ignoring that in Africa, modernity meant colonization? Then, a question: what is the Church doing, and what can it do qua Church, for Africa? This confronts us with a situation, an action and a critical question. This work, focusing on Togo taken as mirror to the continent, aims at challenging the way the situation is described, at elaborating an answer to the question in hoping to shed a light on the way the action is understood and undertaken. For such an end, it draws on post-colonial studies and on the Cambridge theological movement called Radical Orthodoxy, through the works of J. Milbank and W. Cavanaugh

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Francis, James. "Charles Davis's critical theology and Stanley Hauerwas's ecclesial ethics : discourse and character and the Church's political action." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/19758.

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This thesis seeks to explore the possibilities of endorsing the church's authentic political presence and action in the public sphere. Against the background of modernity, characterised as the age of critical reason, the exploration will focus on the programmatic theological responses to this background offered by Charles Davis's critical theology and Stanley Hauerwas's ecclesial ethics. For Davis's critical theology, authentic politics is a process of communication among fully individual subjects in freedom. For Hauerwas's ecclesial ethnics, authentic politics demands that the church should not have a social ethic, rather its task is to be a social ethic. These theological responses to the contemporary social and cultural context broadly represent an appeal to critical reason, in critical theology, as opposed to an appeal to tradition, in ecclesial ethics. While the former position runs the risk of surrendering the distinctive voice and action of the church to the desert, the latter risks trapping the church in a sectarian ghetto. To this extent, critical theology and ecclesial ethics represent two theological sides of the so-called liberal-communitarian debate to be found in secular moral philosophical discourse. As such, Davis and Hauerwas have philosophical antecedents in Jürgen Habermas's discourse ethics and Alasdair MacIntyre's virtue or communitarian ethics. The thesis will argue, further, that to understand fully the implications of critical theology and ecclesial ethics for the political presence and activity of the church, they must be compared and contrasted. Firstly, this is because for discourse based critical theology like Davis's to be at all credible it must be able to meet the kind of challenges posed by MacIntyre and Hauerwas. Likewise, a 'communitarian' theology, such as Hauerwas's, must be able to answer the challenges of a dialogically reformulated, universalist, ethical theory of the sort envisioned by Habermas and Davis. Secondly, in exploring these challenges, with respect to Davis and Hauerwas, it will become clear that their respective positions actually generate compatible visions of integrity in the church's ministry and mission.

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Cowan, David Fraser. "The best sin to commit : a theological strategy of Niebuhrian classical realism to challenge the Religious Right and neoconservative advancement of manifest destiny in American foreign policy." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4202.

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While few would deny America is the most powerful nation on earth, there is considerable debate, and controversy, over how America uses its foreign policy power. This is even truer since the “unipolar moment,” when America gained sole superpower status with the end of the Soviet Union and the Cold War. In the Cold War Reinhold Niebuhr was the main theological voice speaking to American power. In the Unipolar world, the Religious right emerged as the main theological voice, but instead of seeking to curb American power the Religious right embraced Neoconservatism in what I will call “Totemic Conservatism” to support use of America's power in the world and to triumph Manifest destiny in American foreign policy, which is the notion that America is a chosen nation, and this legitimizes its use of power and underpins its moral claims. I critique the Niebuhrian and Religious right legacies, and offer a classical realist strategy for theology to speak to America power and foreign policy, which avoids the neoconservative and religious conservative error of totemism, while avoiding the jettisoning of Niebuhr's theology by political liberals, and, the political ghettoizing of theology by his chief critics. This strategy is based on embracing the understanding of classical realism, but not taking the next step, which both Niebuhr and neoconservativism ultimately do, of moving from a prescriptive to a predictive strategy for American foreign policy. In this thesis, I argue that in the wake of the unipolar moment the embrace of the Religious right of Neoconservatism to triumph Manifest destiny in American foreign policy is a problematic commingling of faith and politics, and what is needed instead is a strategy of speaking to power rooted in classical realism but one which refines Niebuhrian realism to avoid the risk of progressing a Constantinian theology.

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Ryan, Mark Robert. "Agency and theological ethics : the critique of 'modern moral philosophy' from Elizabeth Anscombe to Stanley Hauerwas /." 2006. http://wwwlib.umi.com/dissertations/fullcit/3225904.

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Malotky, Daniel James. "Faith and force groundwork for social responsibility in the thought of Reinhold Niebuhr and Stanley Hauerwas /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9920155.

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36

"Exploring the commonalities between Stanley Hauerwas and James H Cone’s narrative approaches for moral formation for post-Apartheid South Africa." University of the Western Cape, 2019. http://hdl.handle.net/11394/7384.

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Doctor Educationis
This thesis will investigate the narrative approach to moral formation by comparing the narrative paradigm as espoused by James H. Cone and Stanley Hauerwas and will apply the findings to post-Apartheid South Africa. I am interested in the extent to which the principles of modernity forms part of the society and the shaping of morality, yet the thesis does not focus on modernity, but on narrative as ideal ethical framework for moral formation. This thesis will look at community, narrative and agency through Stanley Hauerwas’ notion of virtue and James H. Cone’s views of black theology and oppression as means for narrative informed moral formation. This thesis is divided into three major parts. First; an investigation into narrative which includes the arguments made against modernity, narrative and history as it pertains to moral formation and how narrative is understood. Second; James H. Cone and Stanley Hauerwas’ views on narrative and moral formation followed by closer look at Cone and Hauerwas and the critiques of their views. Third; contextualising the findings in a South African context by using the findings in conjunction with South African scholars. The aims are to investigate if moral reform is possible by means of narrative ethics through justice; by means of reconciliation and transformation.

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Getz, Andrew W. "The role of Christian faith in public moral discourse a comparison of selected work from H. Tristram Engelhardt, Jr., Stanley Hauerwas, and Richard A. McCormick /." 2006. http://etd1.library.duq.edu/theses/available/etd-11272006-123031/.

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"第三條路: 藉以史丹利・候活士之基督教倫理超越絶對倫理與責任倫理之二元分類 = The third way : going beyond the dichotomy of an ethic of absolute values and an ethic of responsibility, with reference to Stanley Hauerwas' Christian ethics." 2012. http://library.cuhk.edu.hk/record=b5896934.

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張文傑.
Thesis (M.Div.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 83-87).
Abstract in Chinese and English.
Zhang Wenjie.
前言 --- p.4
Chapter 1. --- 韋伯提出政治倫理與道德倫理之分別 --- p.8
Chapter 1.1 --- 有關兩種倫理的背景 --- p.8
Chapter 1.1.1 --- 兩者之基本定義與關係 --- p.8
Chapter 1.1.2 --- 過往對兩種倫理之硏究 --- p.11
Chapter 1.1.2.1 --- 弦外之音 --- p.12
Chapter 1.1.2.2 --- 過往硏究兩種倫理槪念之三種明顯角度 --- p.16
Chapter 1.1.2.3 --- 從康德倫理傳統處理兩種倫理的分與合 --- p.17
Chapter 1.2 --- 韋伯之社會科學方法論與兩種倫理的關係 --- p.26
Chapter 1.2.1 --- 韋伯含混的世界觀與絶對倫理 --- p.26
Chapter 1.2.1.1 --- 宗教的源起與演進 --- p.28
Chapter 1.2.1.2 --- 救贖的宗教倫理在文化棄絶之土壤中增長 --- p.32
Chapter 1.2.2 --- 韋伯清晰的知識論與責任倫理 --- p.36
Chapter 1.2.2.1 --- 韋伯的社會學方法論 --- p.36
Chapter 1.2.2.2 --- 責任倫理是一種僞倫理 --- p.41
Chapter 1.3 --- 本章結論 --- p.43
Chapter 2 --- 候活士回應現代以降的倫理學問題´ؤ´ؤ當中包括韋伯的叩問 --- p.45
Chapter 2.1 --- 現代倫理學之不足與修正 --- p.45
Chapter 2.1.1 --- 現代倫理學的扭曲 --- p.45
Chapter 2.1.1.1 --- 基督宗教外部之問題 --- p.46
Chapter 2.1.1.2 --- 基督宗教內部之問題 --- p.47
Chapter 2.1.2 --- 價値跟知識及倫理之重整要從真實敘事中學習：從疑難到品格到故事. --- p.51
Chapter 2.1.2.1 --- 倫理應該由理論轉向爲踐行 --- p.51
Chapter 2.1.2.2 --- 踐行性需要品格爲限定條件 --- p.52
Chapter 2.1.2.3 --- 品格需要敘事的面向 --- p.52
Chapter 2.1.3 --- 正確的敘事不在教會以外：從故事到群體到教會 --- p.54
Chapter 2.1.3.1 --- 成爲道德的自我就是成爲一種語言之局內人 --- p.54
Chapter 2.1.3.2 --- 缺欠的現代社會敘述´ؤ´ؤ特別針對自由主義影響下之社會……… --- p.57
Chapter 2.1.3.3 --- 教會的真實故事 --- p.59
Chapter 2.1.4 --- 政治的領域最終受惠於宗教倫理的發展：從空間到時間到轉化 --- p.62
Chapter 2.1.4.1 --- 從悲觀到諷刺 --- p.63
Chapter 2.1.4.2 --- 從空間到時間到轉化 --- p.68
Chapter 2.1.5 --- 小總結：教會成爲教會乃是對整個社會之倫理學的修正 --- p.70
Chapter 2.2 --- 侯活士之理論的延伸問題與其回應 --- p.71
Chapter 2.2.1 --- 批評候活士斷章取義地運用語言遊戲而把握錯誤 --- p.71
Chapter 2.2.2 --- 後維根思坦的言語遊戲 --- p.73
Chapter 2.2.3 --- 候活士是僅合資格的知識論實在主義者 --- p.79
Chapter 2.3 --- 本章結論 --- p.80
論文總結 --- p.82
參考書目 --- p.83

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Duke, Zachariah P. "A critical analysis of a theology of disability in the Australian Catholic Church: a qualitative study into contemporary inclusionary practices." Thesis, 2015. http://hdl.handle.net/1959.13/1308110.

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Research Doctorate - Doctor of Philosophy (PhD)
This thesis examines the role of the Australian Catholic Church, its leaders and its relevant agencies and organisations in advocating for and welcoming people living with a disability into the life of the Church. It is intended that this thesis will go beyond issues of accessibility and definitions of “disability” and instead explore developments and tensions in the Australian Catholic Church’s response to issues of disability. It is clear from the literature and the qualitative interviews examined throughout this thesis that, at the rhetorical level, the Australian Catholic Church accepts, welcomes and advocates for all people regardless of their intellectual or physical abilities. This inquiry seeks to investigate the relationship between this rhetoric and actual substantive efforts towards inclusion of people living with a disability. It finds, based on the lack of substantive evidence revealing actual inclusionary practices, that there is a significant contradiction between the policy rhetoric and practice. To this end, it will be argued that the Australian Catholic Church is not engaged in sufficient practical action to foster and support communities to genuinely welcome people living with a disability and to enhance their sense of belonging to such communities. While acknowledging some good work being conducted by individual Church agencies, based on the evidence accrued from the qualitative data gathered for this thesis, it is the contention of the researcher that there are few tangible, consistent or concrete strategies or actions towards inclusion and genuine belonging that one can point to in day-to-day practice in the Catholic Church community. It is a central concern of this research to open up a conversation, dialogue and debate that might bridge the gulf between the policy rhetoric and practice, and so foster more positive inclusionary approaches and substantive change in this area of Catholic Church life.

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Dissertations / Theses on the topic 'Hauerwas, Stanley'

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