In this post, you will find great Stanley Hauerwas Quotes. You can learn and implement many lessons from these quotes.
The fundamental character of our faith means an extensive diversity is required not only within local community, but between communities.
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.
I am a Protestant. I am a communicant at the Church of the Holy Family, an Episcopal church in Chapel Hill, North Carolina.
Christians are nonviolent not, therefore, because we believe that nonviolence is a strategy to rid the world of war, but because nonviolence is constitutive of what it means to be a disciple to Jesus.
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.
To be a Christian means you become a part of the most significant story the world has ever heard. You don’t become part of that without an ongoing questioning of what it means to become part of that.
I want to challenge the presumption that the world cannot know it is the world unless there is an alternative to the world.
Death threatens our speech with futility because death is not just a biological event – it is a reality we fear may rob our living of any significance.
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.
To be poor does not mean you lack the means to extend charity to another. You may lack money or food, but you have the gift of friendship to overwhelm the loneliness that grips the lives of so many.
I teach in the Divinity School at Duke University, a very secular university. But before Duke, I taught fourteen years at the University of Notre Dame.
When love becomes what Christianity is all about, we can make no sense of Jesus’s death and resurrection.
There is nothing wrong with making money, but it was just not in my family‘s habits to know how to do that. All we knew how to do was work, and we usually liked the work we did.
Christian nonviolence must be embodied in a community that is an alternative to the world’s violence.
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.
I am a Congregationalist with Catholic sensibilities. Which probably explains how I ended up in a Episcopal church.
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 very idea that you could have separation between mosque and state from Islam‘s perspective is the imposition on them of Christian practice. Islam doesn’t really have a place for state. They are a universalistic faith like Christianity, but they think there is no country that bounds Islam.
The very fact that we find it hard to conceive of an alternative to limitless economic growth is an indication of our spiritual condition.
Our sin is exactly the presumption that we can know God or ourselves through our own capacities.
At least one reason for trying to live lives that make a difference is that by so living, we hope we will not be forgotten by those who benefit from our trying to make a difference. Yet to try to insure we will not be forgotten too often results in desperate manipulative strategies that are doomed to fail.
It is often observed that the first casualty of war is truth, but how do you tell the truth without betraying the sacrifice of those who accepted the terms of battle? War is a sacrificial system that creates its own justification.
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 ‘Cold War‘ impinged on the daily lives of Americans. The wars after 11 September 2001 have been fought without the general American population having to make any sacrifices. It goes on, and so do we.
I am just postmodern enough not to trust ‘postmodern’ as a description of our times, for it privileges the practices and intellectual formations of modernity. Calling this a postmodern age reproduces the modernist assumption that history must be policed by periods.
To know God’s name is to know God.
I confess I take perverse delight as a theologian in the controversies surrounding postmodernism.
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.
Though claiming to represent a conservative form of Christianity, the Religious Right is politically a form of Protestant liberalism.
I am not convinced that the U.S. is more religious than Britain. Even if more people go to church in America, I think the U.S. is a much more secular country than Britain.
Jesus is the politics of the new age; He is about the establishment of a kingdom; He is the one who has created a new time that gives us the time not only to care for the poor but to be poor. Jesus is the one who makes it possible to be nonviolent in a violent world.
To kill, in war or in any circumstance, creates a silence. It is right that silence should surround the taking of life. After all, the life taken is not ours to take.
We complain of the increased tempo of our lives, but our frenetic lives are just reflection of the economic system that we have created.
The British, I have discovered, assume that Americans are more religious than they are.
The mentally ill may have shattered lives, but how that is different than the way sin distorts our ability to comprehend who we are as God’s creatures is not clear.