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One common characteristic is an enthusiasm for the thought of the Russian [[Fedor Dostoevski]] and the Dane [[Soren Kierkegaard]] and a rejection of 19th century German theological thought (e.g., [[Wilhelm Herrmann]]).

One common characteristic is an enthusiasm for the thought of the Russian [[Fedor Dostoevski]] and the Dane [[Soren Kierkegaard]] and a rejection of 19th century German theological thought (e.g., [[Wilhelm Herrmann]]).

==American branch==

==American branch==

The American branch of neo-orthodoxy is the theological literature ''by'' and ''on'' [[Reinhold Niebuhr]], his brother [[H. Richard Niebuhr]], and his friend whom he helped extract from Nazi Germany [[Paul Tillich]].  Within the American Academy and mainline churches from the 1930's through the 1960's the theological work of these three men eclipsed that of any others.

The American branch of neo-orthodoxy is the theological literature ''by'' and ''on'' [[Reinhold Niebuhr]], his brother [[H. Richard Niebuhr]], and his friend whom he helped extract from Nazi Germany [[Paul Tillich]].  Within the American Academy and mainline churches from the 1930s through the 1960s the theological work of these three men eclipsed that of any others.

Reinhold Niebuhr's 1939 complaint against [[Liberal Christianity]]:

Reinhold Niebuhr's 1939 complaint against [[Liberal Christianity]]:

==Neo-orthodoxy and Christian Antimodernism==

==Neo-orthodoxy and Christian Antimodernism==

A useful but somewhat simplistic way of defining neo-orthodoxy is to define it as the rejection of Professor [[Wilhelm Herrmann]] teachings by some of his students—in this sense [[fundamentalism|antimodernism]] is a branch of neo-orthodoxy.  For [[John Gresham Machen]], who traveled to Germany and studied with Herrmann in 1905, is a key figure in the formation of Christian Conservativism.  Above all, the common ground between [[fundamentalism|anti-modernism]], and Neo-orthodoxy is the acceptance and evangelism of the [[sin|doctrine of Sin]].  A significant difference is the solution to the problem of sin. [[fundamentalism|Antimodernism]] espouses the [[Salvation|doctrine of Salvation]], while neo-orthodoxy remains eerily silent on such a solution despite all its vociferousness about the sin.

A useful but somewhat simplistic way of defining neo-orthodoxy is to define it as the rejection of Professor [[Wilhelm Herrmann]] teachings by some of his students—in this sense [[fundamentalism|antimodernism]] is a branch of neo-orthodoxy.  For [[John Gresham Machen]], who traveled to Germany and studied with Herrmann in 1905, is a key figure in the formation of Christian Conservativism.  Above all, the common ground between [[fundamentalism|anti-modernism]], and Neo-orthodoxy is the acceptance and evangelism of the [[sin|doctrine of Sin]].  A significant difference is the solution to the problem of sin. Antimodernism espouses the [[Salvation|doctrine of Salvation]], while neo-orthodoxy remains eerily silent on such a solution despite all its vociferousness about the sin.