Stanley Hauerwas
Stanley Hauerwas
Stanley Hauerwasis an American theologian, ethicist, and public intellectual. Hauerwas is a longtime professor at Duke University, serving as the Gilbert T. Rowe Professor of Theological Ethics at Duke Divinity School with a joint appointment at the Duke University School of Law. In the fall of 2014, he also assumed a chair in Theological Ethics at the University of Aberdeen. Before coming to Duke, Hauerwas taught at the University of Notre Dame. Hauerwas is considered by many to be one...
NationalityAmerican
ProfessionTheologian
Date of Birth24 July 1940
CountryUnited States of America
Liberal Christianity, of course, has enemies, but they are everyone's enemies - sexism, racism, homophobia. But liberal versions of Christianity, which can be both theologically and politically conservative, assume that what it means to be Christian qua Christian is to have no enemies peculiar to being Christian.
Let us wait in patience for the Christ-child whose own life depended on the lives of Mary and Joseph. The Word of God was made flesh. He came so that we might experience the fullness of time.
Let me be clear: I am a Methodist. By that, I mean I think John Wesley was a recovery of Catholic Christianity through disciplined congregational life.
One of the challenges Christians confront is how the politics we helped create has made it difficult to sustain the material practices constitutive of an ecclesial culture to produce Christians.
One of the problems with the identification of Christianity with love is how such a view turns out to be both anti-Semitic and anti-Catholic. The Jews and Catholics become identified with the law or dogma, in contrast to Protestant Christians, who are about love.
One of the problems we currently have is there hasn't been in the population any serious engagement with the ethics of war because we have an all-volunteer army. I would think the return to the draft would be an intervention that would require discussion that might be more helpful in terms of our ability to limit war.
Many who become theologians in our time think their task is to try to determine how much of what has passed for Christianity they still need to believe and yet still be able to think of themselves as Christians.
Israel knew that there was no greater gift than to be given God's name, but that gift was a frightening reality that threatened to consume her. Israel, who would be tempted by the idolatrous presumption she possessed God's name, rightly never forgot she could not say God's name.
I should like to think how we write as theologians would reflect our confidence in the One who makes that writing possible. That is one of the reasons, moreover, that the scriptures remain paradigmatic for how we are to write.
Protestantism came to America to make America Protestant. It was assumed that was to be done through faith in the reasonableness of the common man and the establishment of a democratic republic.
Protestantism became identified with the republican presumption in liberty as an end in itself. This presumption was then reinforced by an unassailable belief in the common sense of the individual.
Reading is an exercise for learning how to write and vice versa. I have read myself into being a Christian, but I have also written myself into being a Christian.
Conservatives and liberals understand the Christian faith as a set of ideas because, so understood, Christianity seems to be a set of beliefs assessable to anyone upon reflection.
The very fact that we find it hard to conceive of an alternative to limitless economic growth is an indication of our spiritual condition.