Stanley Hauerwas’s research while affiliated with Duke University and other places

... Suddenly, Wittgenstein had implications that I had not anticipated. 193 The sincerity of Notre Dame's Catholicism taught him to overcome a distanced academic "bystander" style of theology that he had adopted at Yale. 194 He even seriously considered becoming Catholic, something that his wife eventually prevented. 195 Unfortunately, after fourteen years of teaching, the Board embarked upon a drive to strengthen the Catholic identity of the faculty, 196 and the Protestant Hauerwas had to leave. ...

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Stanley Hauerwas and the Witness of the Church

... We recognize via sociological, social work, and theological perceptions, that a rural Church community can connect with and welcome every person living with disabilities and that all people can have the opportunity to have their social and spiritual needs met, participate in activities, and belong . It is more than caring for someone living with a disability (Hauerwas, 1994). It is about dignity, sharing life, building a mutual identity and expressing what it means to be in a Christian community together. ...

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Church, Disability, and Rurality: The Lived Experience

... In view of the hermeneutic of demythologization, Rudolf Karl Bultmann employed the interpreters' interaction to the Scriptural text. 32 He insisted that every believer who approaches the Biblical text with certain question must come from the idea by which he understands it and get it from his own life experience. Here, the answer will be that the interpreter does not arrive at what the text actually says or the writer truly implies, but he should get what the text means. ...

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Kerygma and History in the Theology of Rudolf Karl Bultmann: A Biblical-Theological Study

... Thus a real alternative is introduced, which builds explicitly on God and nonviolence, and on the basis of which all other social and political structures have to be assessed anew. Innsbruckian dramatic theology therefore welcomes theological approaches that grant political significance to the church as a public and institutional community (Milbank 1990;Milbank et al. 1999;Hauerwas 1995). Not only ethical efforts but God's work in history is what is ultimately decisive, and this work aims at the creation of a people, which can be concretely experienced in the church (Lohfink 1998). ...

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Christology

... Human germline editing-editing of parts of the genome in reproductive cells that can be passed on to future generations-was flagged as a problematic area of research early on (Hurlbut 2017;Evans 2002). These debates date back to at least the 1982 U.S. President's Commission for the Study of Ethical Problems in Medicine, and Biomedical and Behavioral Research report Splicing Life, when key distinctions between therapy and enhancement were made (Addison 2017b;Martin and Turkmendag 2021). ...

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Ethical choreography in China’s Human Gene Editing controversy

... Ethics have been emasculated and rendered "the procedural means to settle disputes and resolve problems while leaving our individual 'preferences' and desires to our own choice". 159 Yet as I have shown, in Malaysia this procedural compromise comes up against a forthright and culturally-charged conception of the human in political community. As repression and resistance are rooted in thick sociopolitical arrangements, so generating a thick response to repressive legal scenarios requires embedded tradition. ...

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Human Rights, Legal Pluralism, and the Freedom of Religion in Malaysia

... For them, this would reflect both a rejection of God's creation, and a problematic pride. This early Christian approach to patience is echoed in later Christian thought (see, e.g., Kierkegaard 1990;Hauerwas and Pinches 1996). ...

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Patience

... However, knowledge itself is not the end in and of itself. Hauerwas (2005) states, "There is no such thing as a 'liberal arts education' in which knowledge is an end in itself" (p. 316). ...

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The Case for Change in Business Education: How Liberal Arts Principles and Practices Can Foster Needed Change

... This unhappy reality must also be kept in view as we consider how to allocate personal and societal time, talents and energies to both treatment and prevention. Elsewhere, Christians have elaborated on how longstanding problems of disproportionate access to resources (whether in psychology, healthcare, or any facets of life) ought to be unacceptable to the Christian believer (see Canning, Case & Kruse, 2001;Canning, Pozzi, McNeil & McMinn, 2000;Hauerwas, 2009;and Wolterstorff 1983;; for respective examples). ...

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Core Assumptions and Values in Community Psychology: A Christian Reflection

... Both stories are also suggestive that there is an eschatological telos in Judaism and Christianity, as Walter Brueggemann argues, towards a progressive extension of the "circle of neighborliness" to a growing range of "others" who, in the course of Christian history, come to include other kind (Brueggemann 2002, p. 143;see also Miller 2013). In similar vein, that most eschatological of modern Protestant theologians, Karl Barth, argues that the progressive realization of Christian redemption as a distinctive form of human ethical life would tend towards vegetarianism over time since the original pre-fallen creaturely ethic of Adam and Eve in Paradise is said to have been vegetarian and hence one in which there was no killing (Barth 1989; see also Hauerwas andBerkman 1993, andClough 2019). ...

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Ecological Hope