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Published: 10 December 2022
Last updated: 28 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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

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12

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

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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 (August 26, 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

Bell, Daniel M. "Book Review: Brian Brock and Stanley Hauerwas, Beginnings: Interrogating Hauerwas." Studies in Christian Ethics 32, no. 2 (April 18, 2019): 281–85. http://dx.doi.org/10.1177/0953946819825722a.

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15

Bangun, Calvin. "TEOLOGI PUBLIK STANLEY HAUERWAS DAN PENERAPANNYA DALAM KONTEKS DI INDONESIA." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 2, no. 1 (June 5, 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 dalam teologi pubik. Sekalipun model ini didasarkan pada konteks Amerika Serikat tetapi dapat memberikan masukan yang bermanfaat dalam berteologi publik di Indonesia.
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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 (October 17, 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 be the purpose of this article, however, to attempt to overcome this lacuna in Hauerwas’s theology, and explore if, and how, his theology might serve as a response to some of the specific challenges arising out of the growing trend towards “privatized religion” in the United States. This will be accomplished by bringing into dialogue Hauerwas’s later work on witness, with some of the sociological insights provided by Charles Taylor and Robert Wuthnow. It will be argued that Hauerwas’s theology of witness, though incomplete, does provide insights that might be helpful to the church in her missionary efforts in the United States.
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17

Stout, Jeffrey. "Survivors of the nations: a response to Fergusson and Pecknold." Scottish Journal of Theology 59, no. 2 (May 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

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 (February 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 last theme addresses how Hauerwas understands the church to be a political and subversive witness that embodies an alternative conception of life and of being human. Implications of Hauerwas’ thought for psychotherapy are considered for each theme as well as potential questions that might emerge for clinicians as they interact with Hauerwas’ work.
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19

Larsen, Sean. "How I think Hauerwas thinks about theology." Scottish Journal of Theology 69, no. 1 (January 25, 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 prioritizes MacIntyre's concept of non-foundational ‘practical wisdom’. The second rule, which draws on Aristotle, Wittgenstein, Anscombe and Kovesi to stress the impossibility of separating agent from act, influences the third rule that ethics is moral description. The fourth rule uses ‘postliberal’ theologians and draws on the liturgy alongside Barth and Yoder, in order to redescribe the shape of Christian life in liberal modernity.
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20

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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21

Newton, David. "Stanley Hauerwas, The Work of Theology." Theology 119, no. 3 (April 18, 2016): 234–35. http://dx.doi.org/10.1177/0040571x15623749w.

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22

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

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23

Wells, Samuel. "The Disarming Virtue of Stanley Hauerwas." Scottish Journal of Theology 52, no. 1 (February 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, narrative, and nonviolent.
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24

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 virtues which Hauerwas values, but in a way which transposes nonviolence into a public key.
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25

Mahn, Jason A. "Kierkegaard after Hauerwas." Theology Today 64, no. 2 (July 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 peculiar version of Christian training and to question assumptions about the immediate benefit of religious formation.
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26

Gibson, Mark. "Challenges to Secularism in the New World Disorder." Cultural Studies Review 10, no. 2 (August 30, 2013): 205–9. http://dx.doi.org/10.5130/csr.v10i2.3509.

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27

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

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28

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

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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 Yoder and Wendell Berry during graduate school, and you find yourself on a path toward political and economic radicalism, farming, and just maybe, a church for which it is worth living and dying.But, of course, the voices of Hauerwas and Yoder were not crystallized in isolation. They were forged in the midst of conversation with good colleagues. In this collection of essays we celebrate the life and work of Robert Rodes, a colleague of both Yoder and Hauerwas at Notre Dame in the 1980s. I have learned a tremendous amount from Rodes's historical work on the shape of English law during the period of the Reformation. But in engaging Rodes here, I focus on his constructive work on the role of the law in liberation. What I offer is a set of questions and potential alternatives in response to that work, largely learned from Hauerwas and Yoder.
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30

RENO, R. R. "STANLEY HAUERWAS AND THE LIBERAL PROTESTANT PROJECT." Modern Theology 28, no. 2 (March 27, 2012): 320–26. http://dx.doi.org/10.1111/j.1468-0025.2012.01744.x.

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31

Davis, Richard A. "Book Review: Stanley Hauerwas - A Personal Memoir." Expository Times 122, no. 7 (March 2, 2011): 356. http://dx.doi.org/10.1177/00145246111220070607.

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32

Pecknold, C. C. "Democracy and the politics of the Word: Stout and Hauerwas on democracy and scripture." Scottish Journal of Theology 59, no. 2 (May 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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33

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

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34

Bauerschmidt, Frederick Christian. "Beginnings: Interrogating Hauerwas. By Brian Brock and Stanley Hauerwas. Edited by Kevin Hargaden." Journal of Theological Studies 69, no. 2 (August 3, 2018): 913–15. http://dx.doi.org/10.1093/jts/fly100.

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35

Mouw, Richard J. "VIRTUE ETHICS AND THE PUBLIC CALLING OF REFORMATIONAL THOUGHT." Philosophia Reformata 71, no. 1 (December 2, 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 thought, often citing the late Mennonite theological ethicist John Howard Yoder as the primary influence on the development of his ethical thought. The Anabaptists, as we all know, make much of the need to form communities of radical disciples of Jesus who stand over against the dominant cultural patterns, and Hauerwas, like his mentor Yoder, is not shy about calling for this over-against-ness.
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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 (July 30, 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 proposes a reflection on the way the Church's Catholicity may be expressed politically without falling into the temptation of involving the Leviathan to sort out the issues generated by its diversity. The concluding section illustrates how Hauerwas uses his approach of a universal unity of Christians “without Leviathan” in his exhortation addressed to American Christians to say “no” to Donald Trump's version of communal unity that is rather based on “total allegiance” to the United States and on “repressive politics”.
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37

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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38

Castelo, D. "Hannah's Child: A Theologian's Memoir. By Stanley Hauerwas." Literature and Theology 26, no. 4 (October 10, 2012): 489–90. http://dx.doi.org/10.1093/litthe/frs041.

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39

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

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40

Errington, Andrew. "Book Review: Stanley Hauerwas, The Work of Theology." Studies in Christian Ethics 30, no. 3 (July 12, 2017): 359–63. http://dx.doi.org/10.1177/0953946817701038d.

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41

REAM, TODD C. "HANNAH'S CHILD: A THEOLOGIAN'S MEMOIR by Stanley Hauerwas." New Blackfriars 92, no. 1039 (April 8, 2011): 383–85. http://dx.doi.org/10.1111/j.1741-2005.2011.01435_6.x.

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42

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

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43

Grenz, Stanley J. "Stanley Hauerwas, the grain of the universe, and the most ‘natural’ natural theology." Scottish Journal of Theology 56, no. 3 (August 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 even ‘a proper theologian’, but instead is ‘a member of an even more disreputable field called Christian ethics’ (p. 9). Yet, if the accolades that adorn the back cover of the book are not merely promotional hype, this volume is indeed the definitive statement of the Hauerwas program. For example, Robert Louis Wilken asserts that With the Grain of theUniverse is ‘a book we have long awaited’. And Peter Ochs announces that it ‘offers the comprehensive theological argument we have long requested’.
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44

Burroughs, Bradley B. "Book Review: Beginnings: Interrogating Hauerwas. By Brian Brock and Stanley Hauerwas. Ed. Kevin Hargaden." Theological Studies 79, no. 2 (May 29, 2018): 470–71. http://dx.doi.org/10.1177/0040563918767331g.

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45

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

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46

Horrell, David G. "Paul among Liberals and Communitarians: Models for Christian Ethics." Pacifica: Australasian Theological Studies 18, no. 1 (February 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 which looks to foster a wider consensus on moral norms, and a third considers how Paul's approach to ethics might inform a (possibly post-Christian) social ethic.
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47

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 all, considers two reasons provided by Hauerwas for taking the Bible out of the individual reader’s hands: insufficient formation of an individual in the contemporary church which is more controlled by liberal politics than the Bible politics; and the claim that the Scripture and church are inseparable. Secondly, church as the context for the interpretation of the Bible is described in terms of community and narrative, its goal and practices, virtues and discipleship. Finally, four reasons for Haurwas’s claim that church as community is the only proper interpreter of the Scripture are discussed: 1) the Scripture is the narrative of church; 2) the primary function of the Bible is to maintain and form the church; 3) community gives the Scripture authority and meaning; 4) church is a community with the practices necessary for the proper interpretation of the Scripture. In the end, critical remarks are made about Hauerwas’s understanding of church as the interpretative community of the Scripture. It is noted that his insufficient explication of the concept of individual limits the significance of and need for describing the individual participation in a church. The “vicious circle” of church and the Scripture and the insistence that text does not have any meaning robs the Scripture of its critical authority over against church. As the history of Christianity shows, the Scripture can be used for diverse purposes. Hauerwas’s practice of interpreting the Scripture contradicts his theological claims about church as its sole interpreter.
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48

Stratton, Lawrence M. "The Making of Stanley Hauerwas: Bridging Barth and Postliberalism." Journal of the Society of Christian Ethics 41, no. 2 (2021): 413–14. http://dx.doi.org/10.5840/jsce202141271.

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49

Werntz, Myles. "The fellowship of suffering: Reading Philippians with Stanley Hauerwas." Review & Expositor 112, no. 1 (February 2015): 144–50. http://dx.doi.org/10.1177/0034637314564548.

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50

Newman, Elizabeth. "Set free from freedom: Stanley Hauerwas among Baptist politics." Review & Expositor 112, no. 1 (February 2015): 81–91. http://dx.doi.org/10.1177/0034637314565747.

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