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
I was named Stanley because the week before I was born, my mother and father saw a movie - 'Stanley and Livingstone.'
Reformation names the disunity in which we currently stand. We who remain in the Protestant tradition want to say that Reformation was a success.
I think no one knows what humanitarian intervention means. If I were a person who was non-American, I would think humanitarian intervention is just another name for United States imperialism.
The fact that monasticism preceded the identification of greed as a primal sin is an important reminder that our very ability to name sin is a theological achievement.
From my perspective, 'postmodernism' merely names an interesting set of developments in the social order that is based on the presumption that God does not matter.
If I were a person who was non-American, I would think humanitarian intervention is just another name for United States imperialism.
When I started to write 'Hannah's Child,' I realized that this had to be a book of passion, to have a certain kind of vulnerability. I think that people respond to that.
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.
The very fact that we find it hard to conceive of an alternative to limitless economic growth is an indication of our spiritual condition.
The very fact that doctrine is hewn from bitter controversy and tested through time is sufficient reason to make them a focus of theology.
The world has already been saved from war. The question is how Christians can and should live in a world of war as a people who believe that war has been abolished.
The world does not have time to be with the poor, to learn with the poor, to listen to the poor. To listen to the poor is an exercise of great discipline, but such listening surely is what is required if charity is not to become a hatred of the poor for being poor.
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.