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Neither strictly Christian left nor right were members of the Christian '''neo-orthodoxy''' movement. These theologians have characteristics in commmon with both the [[Religious Left|left]] and the [[Religious right|right]]. Its members include the Swiss theologian Karl Barth and the first generation American theologian [[Reinhold Niebuhr]]. They rejected much of the [[Liberal Christianity#Origins of liberal Christianity|liberalism]] of the [[social gospel]], emphatically embracing the doctrine of original sin, but still held biblical criticism in high regard and never fully questioned the liberal foundations of science and academia—unlike [[fundamentalism]], which discredits, ignores, or soft pedals biblical criticism and has always, continues to, and never shys away from such questioning. The origins of the neo-orthodoxy movement stem from Karl Barth's initial preaching in the way he had been taught at seminary, soon believing many of his own thoughts and words to be hypocrises, and then, subsequently rejecting and refuting 350 years of German, Swiss Protestant teaching—almost everything after or outside of [[Martin Luther]], [[John Calvin]], and the [[Anabaptists]]. Karl Barth asserted that [[God]] is "wholly other" and that man must reshape himself to [[God]]'s design and not the other way around as had become the norm in 19th century Swiss, German Christian theology<ref>[http://www.time.com/time/printout/0,8816,949287,00.html "Thunder and Lightning in a Pen"], Richard N. Ostling, ''[[Time magazine]]'', Monday, Aug. 03, 1981 </ref>. The movement was by no means unified. Still, one characteristic is an enthusiam for the thought of the Russian [[Feodr Dostoevski]] and the Dane [[Soren Kierkegaard]] and a rejection of 19th century German theological thought (e.g., [[Wilhelm Herrmann]]).