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  1. Stanley Hauerwas (2014). How I Think I Learned To Think Theologically. American Catholic Philosophical Quarterly 88 (4):641-658.
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  2. Stanley Hauerwas (2013). Bearing Reality: A Christian Meditation. Journal of the Society of Christian Ethics 33 (1):3-20.
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  3. Stanley Hauerwas (2013). I. Europe and War. In Nicholas Adams, George Pattison & Graham Ward (eds.), The Oxford Handbook of Theology and Modern European Thought. Oxford University Press. 361.
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  4. Stanley Hauerwas (2013). Niebuhr One More Time. Journal of Religious Ethics 41 (3):548-550.
    In this essay Stanley Hauerwas offers a response to Edmund Santurri's review of Reinhold Niebuhr's An Interpretation of Christian Ethics.
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  5. Stanley Hauerwas (2013). War and Peace. In Nicholas Adams, George Pattison & Graham Ward (eds.), The Oxford Handbook of Theology and Modern European Thought. Oxford University Press. 361.
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  6. Stanley Hauerwas (2012). Remembering How and What I Think: A Response to the Jre Articles on Hauerwas. Journal of Religious Ethics 40 (2):296-306.
    In this essay Stanley Hauerwas reflects on his life's work by responding to the critical contributions found in the essays of this volume. Rather than trying to defend a “position,” Hauerwas takes this opportunity to offer further insight into how he sees his work to be driven by theology, insofar as his ethical reflection cannot be extricated from Christological considerations. It is this Christological center that allows him to avoid making a false separation between the person and work of Jesus (...)
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  7. Stanley Hauerwas (2011). God and Goodness: A Theological Exploration. In Ruth Weissbourd Grant (ed.), In Search of Goodness. University of Chicago Press.
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  8. Stanley Hauerwas (2011). Guerre et paix: une approche historique, éthique et théologique. Revue de Théologie Et de Philosophie 143 (4):317-334.
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  9. Stanley Hauerwas (2010). “Writing‐in” and “Writing‐Out”: A Challenge to Modern Theology. Modern Theology 26 (1):61-66.
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  10. Stanley Hauerwas & Romand Coles (2010). “Long Live the Weeds and the Wilderness Yet”: Reflections on a Secular Age. Modern Theology 26 (3):349-362.
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  11. Stanley Hauerwas (2007). Papal Social Encyclicals. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oup Oxford.
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  12. Stanley Hauerwas (2007). The State of the University: Academic Knowledges and the Knowledge of God. Blackwell Pub..
    In this book, controversial and world-renowned theologian, Stanley Hauerwas, tackles the issue of theology being sidelined as a necessary discipline in the modern university. It is an attempt to reclaim the knowledge of God as just that – knowledge. Questions why theology is no longer considered a necessary subject in the modern university, and explores the role it should play in the development of our “knowledge” Considers how theology is often excluded from the knowledges of the modern university because these (...)
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  13. Stanley Hauerwas & Jana Bennett (2005). Catholic Social Teaching. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oxford University Press. 520--537.
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  14. Stanley Hauerwas & Samuel Wells (2004). Christian Ethics as Informed Prayer. In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell Pub.. 1.
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  15. Stanley Hauerwas & Samuel Wells (2004). How the Church Managed Before There Was Ethics. In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell Pub.. 9--39.
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  16. Stanley Hauerwas & Samuel Wells (eds.) (2004). The Blackwell Companion to Christian Ethics. Blackwell Pub..
    The Blackwell Companion to Christian Ethics presents a comprehensive and systematic exposition of Christian ethics, seen through the lens of Christian worship.
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  17. Stanley Hauerwas (2003). Hooks: Random Thoughts by Way of a Response to Griffiths and Ochs. Modern Theology 19 (1):89-101.
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  18. Stanley Hauerwas (2003). Between Christian Ethics and Religious Ethics: How Should Graduate Students Be Trained? Journal of Religious Ethics 31 (3):399 - 412.
    By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster.
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  19. Daniel Dombrowski, Don Garrett, Stanley Hauerwas, Sheridan L. Hough, Hugh LaFollette, Ariela Lazar, S. E. Marshall, Corinne M. Painter, Rosamond Rhodes & Mary Anne Warren (2002). Book Notes. [REVIEW] Ethics 112 (3):651-657.
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  20. Paul Ramsey & Stanley Hauerwas (2002). The Just War: Force and Political Responsibility. Rowman & Littlefield Publishers.
    With a new foreword by noted theologian and ethicist Stanley Hauerwas, this classic text on war and the ethics of modern statecraft written at the height of the Vietnam era in 1968 speaks to a new generation of readers.
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  21. Stanley Hauerwas (2001). Dr. Mary-Antoinette Smith, English Department, Seattle University, 900 Broadway, Seattle, Washington 98122-4460, USA Narrative is a Perennial Category for Understanding Better How the Grammar of Religious Convictions is Displayed and How the Self is Formed by Those Convictions. [REVIEW] Ultimate Reality and Meaning 24:163.
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  22. Stanley Hauerwas (2001). The Hauerwas Reader. Duke University Press.
    "This collection is obviously a labor of love. Fortunately, it is also a labor of editorial care and precision.
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  23. Stanley Hauerwas (2000). Christian Ethics In Jewish Terms: A Response to David Novak. Modern Theology 16 (3):293-299.
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  24. Stanley Hauerwas (1999). The Christian Difference: Surviving Postmodernism. Cultural Values 3 (2):164-181.
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  25. Stanley Hauerwas (1998). The Truth About God: The Decalogue as Condition for Truthful Speech. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 40 (1):17-39.
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  26. Stanley Hauerwas (1997). Christian Ethics in America (and the JRE): A Report on a Book I Will Not Write. Journal of Religious Ethics 25 (3):57 - 76.
    In the late 1960s and early 1970s, a remarkable change took place in advanced theological education in the United States: the study of Christian ethics (and other theological studies as well) moved quite rapidly from seminaries into graduate programs at religiously unaffiliated universities. The birth of the "Journal of Religious Ethics" should be understood in the context of this wider shift. The consequences of this migration have been, on the whole, regrettable. In universities, styles of analysis and metaethical issues have (...)
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  27. Stanley Hauerwas (1997). Christians in the Hands of Flaccid Secularists. Ethical Perspectives 4 (1):32-44.
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  28. John Berkman & Stanley Hauerwas (1996). Capital Punishment. In Paul A. B. Clarke & Andrew Linzey (eds.), Dictionary of Ethics, Theology, and Society. Routledge. 100--5.
     
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  29. Stanley Hauerwas (1995). Remembering Martin Luther King Jr. Remembering: A Response to Christopher Beem. Journal of Religious Ethics 23 (1):135 - 148.
    The question of the relation of my work to that of Martin Luther King Jr. cannot be resolved with the theoretical tools Christopher Beem brings to the task. Stanley Fish has written that "those who detach King's words from the history that produced them erase the fact of that history from the slate, and they do so, paradoxically, in order to prevent that history from being truly and deeply altered." The vice of liberalism is not selfishness so much as (...)
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  30. Stanley Hauerwas (1994/1985). Character and the Christian Life: A Study in Theological Ethics. University of Notre Dame Press.
     
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  31. Stanley Hauerwas (1993). The Difference of Virtue and the Difference It Makes: Courage Exemplified. Modern Theology 9 (3):249-264.
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  32. Stanley Hauerwas (1993). Why I Am Neither a Communitarian nor a Medical Ethicist. Hastings Center Report 23 (6 Suppl):S9.
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  33. Stanley Hauerwas (1992). On Surviving Justly. Ethics and Nuclear Disarmament. In Jean Bethke Elshtain (ed.), Just War Theory. New York University Press.
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  34. Stanley Hauerwas (1992). Whose Conscience? Whose Emotion? Hastings Center Report 22 (1):48-49.
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  35. M. Gustafson, Stanley Hauerwas, George BChusfh, Andrew Lustig, James J. McCartney, Karen Ritchie, David C. Thomasma & Becky Cox White (1991). The Editors Express Their Appreciation to the Following Individuals Who, Though Not Members of the Advisory Board, Generously Reviewed Articles for the Journal During 1990: George J. Annas, Nora K. Bell, Robert C. Cefalo, John H. Cover-Dale, Larry Churchill, Rebecca Dresser, Gary B. Ferngren, James. [REVIEW] Journal of Medicine and Philosophy 16 (369).
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  36. Stanley Hauerwas (1988). Against the Nations: War and Survival in a Liberal Society. Harper & Row.
     
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  37. Stanley Hauerwas (1986). Some Theological Reflections on Gutierrez's Use of 'Liberation' as a Theological Concept. Modern Theology 3 (1):67-76.
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  38. Stanley Hauerwas (1986). Vision and Virtue: Essays in Christian Ethical Reflection. University of Notre Dame Press.
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  39. James F. Childress & Stanley Hauerwas (1985). Introduction. Journal of Religious Ethics 13 (1):1 - 2.
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  40. Stanley Hauerwas (1985). Pacifism. Faith and Philosophy 2 (2):99-104.
  41. Stanley Hauerwas (1985). Time and History in Theological Ethics: The Work of James Gustafson. Journal of Religious Ethics 13 (1):3 - 21.
    This essay traces Gustafson's understanding of the methodological significance of history and time for theological ethics. I argue that Gustafson qualifies his original thoroughgoing historicist perspective in the interest of developing a natural theology and ethics. His continuing emphasis on a historical perspective, I suggest, is best understood by attending to his recommendation that the theologian's task is best captured by the image of the "participant.".
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  42. Stanley Hauerwas (1983). Casuistry as a Narrative Art. Interpretation 37 (4):377-388.
    In a Christian context casuistry is a necessity because it provides the means by which we learn to check our particular telling of the story of God with the way our community tells it.
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  43. Stanley Hauerwas & Paul Wadell (1982). Review of After Virtue. [REVIEW] The Thomist 46:313-322.
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  44. Stanley Hauerwas (1980). Learning Morality From Handicapped Children. Hastings Center Report 10 (5):45-46.
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  45. Stanley Hauerwas (1980). The Church in a Divided World. The Interpretative Power of the Christian Story. Journal of Religious Ethics 8 (1):55 - 82.
    Recognition of the narrative character of Christian convictions for the formation of the character of community and individuals is crucial for understanding how such convictions can be said to be true or false. In particular the truth of Christian convictions is revealed by their power to form and sustain a community capable of witnessing to the God of heaven and earth in a divided and violent world. The ethics of such a community contrasts sharply with those moral theories that ignore (...)
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  46. Stanley Hauerwas (1978). Can Ethics Be Theological? Hastings Center Report 8 (5):47-49.
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  47. Stanley Hauerwas (1977). The Politics of Charity. Interpretation 31 (3):251-262.
    The Gospel of Luke contains important clues about how Christians should care for the poor, that is, what form our charity should take and in what sense such a charity is politics.
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  48. Stanley Hauerwas (1975). Obligation and Virtue Once More. Journal of Religious Ethics 3 (1):27 - 44.
    The author maintains that virtue and obligation are interdependent notions, neither of which is capable of either being understood or put into practice without the other. He argues that William Frankena's treatment of these concepts obscures this relationship, both because it gives primacy to an ethics of obligation and because it consists in examination of an artificial model of a "pure" theory of virtue. The author also considers the implication of this relationship for the question of the relation (...)
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  49. David Burrell & Stanley Hauerwas (1974). Self-Deception and Autobiography: Theological and Ethical Reflections on Speer's "Inside the Third Reich". Journal of Religious Ethics 2 (1):99 - 117.
    Albert Speer's life offers a paradigm of self-deception, and his autobiography serves to illustrate Fingarette's account of self-deception as a persistent failure to spell out our engagements in the world. Using both Speer and Fingarette, we show how self-deception becomes our lot as the stories we adopt to shape our lives cover up what is destructive in our activity. Had Speer not settled for the neutral label of "architect," he might have found a story substantive enough to allow him to (...)
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  50. Stanley Hauerwas (1974). The Moral Limits of Population Control. Thought 49 (3):237-249.
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