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'''Reinhold Niebuhr''' (1892—1971) was the leading [[Neo-Orthodox]] theologian in the United States. He began his career as a pastor in early industrial Detroit (1915-1928), famously taking stands against [[Henry Ford]] and the [[Ku Klux Klan]]. He then became an internationally recognized academic as a theologian at [[Union Theological Seminary]] in [[New York]], working there for over 30 years. Early on he was a left-leaning social activist; he later dropped the Marxism and socialism. He was a star within the [[Neo-orthodoxy|neo-orthodox]] movement. He is a favorite thinker of both [[Jimmy Carter]] and [[Barack Hussein Obama]].<ref> [http://pewforum.org/news/display.php?NewsID=14256 "Reinhold Niebuhr is Unseen Force in 2008 Elections"], September 27, 2007, Benedicta Cipolla,
'''Reinhold Niebuhr''' (1892—1971) was the leading [[Neo-Orthodox]] theologian in the United States and the premier American public theologian of the [[Cold War]] era from 1945 to his death. Niebuhr was the archetypal American intellectual of the Cold War era. Starting as a leftist minister in the 1920's, he became an anti-utopian socialist in the 1930's and then evolved toward a traditionalist Protestant doctrine of sinfulness. This Christian pessimism continued after 1945 and led him to support US efforts to confront Soviet communism around the world. This change in Niebuhr's thought had a great impact on certain Democratic liberals, who came to support both domestic welfarism and a "realist" foreign policy.
''Religion News Service'' of the ''Pew Forum on Religion & Public Life'' </ref>. He rejected the liberalism that dominated mainstream Protestantism in the 1920s.
==Career==
He began his career as a pastor in early industrial Detroit (1915-1928), famously taking stands against [[Henry Ford]] and the [[Ku Klux Klan]]. He then became an internationally recognized academic as a theologian at [[Union Theological Seminary]] in [[New York]], working there for over 30 years. Early on he was a left-leaning social activist; he later dropped the Marxism and socialism. He was a star within the [[Neo-orthodoxy|neo-orthodox]] movement. He is a favorite thinker of both [[Jimmy Carter]] and [[Barack Hussein Obama]].<ref>Frank A. Ruechel, "Politics And Morality Revisited: Jimmy Carter and Reinhold Niebuhr." ''Atlanta History'' 1994 37(4): 19-31; also [http://pewforum.org/news/display.php?NewsID=14256 "Reinhold Niebuhr is Unseen Force in 2008 Elections"], September 27, 2007, Benedicta Cipolla, ''Religion News Service'' of the ''Pew Forum on Religion & Public Life'' </ref>. He rejected the liberalism that dominated mainstream Protestantism in the 1920s.
[[File:Niebuhr1.jpg|thumb|270px]]
[[File:Niebuhr1.jpg|thumb|270px]]
===Theology===
===Theology===
Niebuhr couched his ideas in Christ-centered principles such as the [[Great Commandment]] and the doctrine of original sin.
Niebuhr couched his ideas in Christ-centered principles such as the [[Great Commandment]] and the doctrine of original sin.
===History===
In ''The Irony of American History'' (1952) Niebuhr questioned whether a humane, "ironical" interpretation of American history was credible on its own merits, or only in the context of a Christian view of history. Niebuhr's concept of irony referred to situations in which "the consequences of an act are diametrically opposed to the original intention," and "the fundamental cause of the disparity lies in the actor himself, and his original purpose." His reading of American history based on this notion, though from the Christian perspective, is so rooted in historical events that readers who do not share his religious views can be led to the same conclusion.<ref> Martin E. Marty, "Reinhold Niebuhr and the Irony of American History: A Retrospective." ''History Teacher'' 1993 26(2): 161-174. 0018-2745 </ref>
==World Affairs==
==World Affairs==
Niebuhr supported the Allies during World War II and argued for the engagement of the United States in the war. As a writer popular in the secular as well as religious arena and a professor at the Union Theological Seminary he was very influential both in the United States and abroad. While many clergy proclaimed themselves pacifists because of their World War I experiences, Niebuhr declared a victory by Germany and Japan would threaten Christianity. He renounced his socialist connections and beliefs and resigned from the pacifist Fellowship of Reconciliation. He based his arguments on the Protestant beliefs that sin is part of the world, that justice must take precedence over love, and that pacifism is a symbolic portrayal of absolute love but cannot prevent sin. Although they did not portray him favorably, Niebuhr's exchanges with his opponents on the issue helped him mature intellectually.<ref> Justus D. Doenecke, "Reinhold Niebuhr and his Critics: The Interventionist Controversy in World War II," ''Anglican and Episcopal History'' 1995 64(4): 459-481. </Ref>
Niebuhr supported the Allies during World War II and argued for the engagement of the United States in the war. As a writer popular in the secular as well as religious arena and a professor at the Union Theological Seminary he was very influential both in the United States and abroad. While many clergy proclaimed themselves pacifists because of their World War I experiences, Niebuhr declared a victory by Germany and Japan would threaten Christianity. He renounced his socialist connections and beliefs and resigned from the pacifist Fellowship of Reconciliation. He based his arguments on the Protestant beliefs that sin is part of the world, that justice must take precedence over love, and that pacifism is a symbolic portrayal of absolute love but cannot prevent sin. Although they did not portray him favorably, Niebuhr's exchanges with his opponents on the issue helped him mature intellectually.<ref> Justus D. Doenecke, "Reinhold Niebuhr and his Critics: The Interventionist Controversy in World War II," ''Anglican and Episcopal History'' 1995 64(4): 459-481. </Ref>
Over the course of both his pastoral and academic careers Niebuhr made several bold assertions regarding Judaism. As a pastor in Detroit (around 30 years of age), he favored conversion of Jews to Christianity, scolding the status quo of evangelical Christians who then by and large ignored them. He did so by speaking out against "the unchristlike attitude of Christians" and what he then saw as his fellow Christian's "Jewish bigotry." <ref> Fox, ''Reinhold Niebuhr" (1985)</ref> He wrote several articles regarding the pre and post World War II plight of European Jews: "Jews After the War" (in 2 parts ''Nation'' February 21 and February 28, 1942, pages 214-216 and 253-255), "It Might Have Been" (''Evangelical Herald'' March 29, 1923, page 202), "The Rapprochement Between Jews and Christians" (''Christian Century'' January 7, 1926, pages 9-11), "Germany Must Be Told" (''Christian Century'' August 9, 1933, pages 1014-1015, follow-up ''Letter to the Editor'' in to this article same journal May 27, 1936, p. 771). His 1933 article in the ''Christian Century'' was an attempt to sound the alarm within the Christian community over Hitler's "cultural annihilation of the Jews."<ref> Fox, ''Reinhold Niebuhr" (1985)</ref> Eventually his theology evolved to the point where "He [became] perhaps the first Christian theologian with ecumenical influence who developed a view of the relations between Christianity and Judaism that made it inappropriate for Christians to seek to convert Jews to their faith." <ref> 1998 [[Encyclopedia Britannica]], Volume 8 of [[Micropædia]] article on Reinhold Niebuhr, pages 694-695 </ref>
Over the course of both his pastoral and academic careers Niebuhr made several bold assertions regarding Judaism. As a pastor in Detroit (around 30 years of age), he favored conversion of Jews to Christianity, scolding the status quo of evangelical Christians who then by and large ignored them. He did so by speaking out against "the unchristlike attitude of Christians" and what he then saw as his fellow Christian's "Jewish bigotry." <ref> Fox, ''Reinhold Niebuhr" (1985)</ref> He wrote several articles regarding the pre and post World War II plight of European Jews: "Jews After the War" (in 2 parts ''Nation'' February 21 and February 28, 1942, pages 214-216 and 253-255), "It Might Have Been" (''Evangelical Herald'' March 29, 1923, page 202), "The Rapprochement Between Jews and Christians" (''Christian Century'' January 7, 1926, pages 9-11), "Germany Must Be Told" (''Christian Century'' August 9, 1933, pages 1014-1015, follow-up ''Letter to the Editor'' in to this article same journal May 27, 1936, p. 771). His 1933 article in the ''Christian Century'' was an attempt to sound the alarm within the Christian community over Hitler's "cultural annihilation of the Jews."<ref> Fox, ''Reinhold Niebuhr" (1985)</ref> Eventually his theology evolved to the point where "He [became] perhaps the first Christian theologian with ecumenical influence who developed a view of the relations between Christianity and Judaism that made it inappropriate for Christians to seek to convert Jews to their faith." <ref> 1998 [[Encyclopedia Britannica]], Volume 8 of [[Micropædia]] article on Reinhold Niebuhr, pages 694-695 </ref>
===Niebuhr and Communism===
===Niebuhr and Communism===
After [[Stalin]] signed a pact with [[Hitler]] in August 1939), Niebuhr severed his past ties with any fellow-traveler organization having any known Communist leanings. In the 1950s his position became so anti-communist that he believed McCarthy was a force of [[evil]] not so much for disrespecting civil liberties as for being ineffective in rooting out Communists and their sympathizers.<ref> Fox, ''Reinhold Niebuhr" (1985) p 252</ref> He thought the [[Rosenbergs]] should be executed, stating "Traitors are never ordinary criminals and the Rosenbergs are quite obviously fiercely loyal Communists....Stealing atomic secrets is an unprecedented crime"<ref name=Fox252/>.
After [[Stalin]] signed a pact with [[Hitler]] in August 1939), Niebuhr severed his past ties with any fellow-traveler organization having any known Communist leanings. In the 1950s his position became so anti-communist that he believed McCarthy was a force of [[evil]] not so much for disrespecting civil liberties as for being ineffective in rooting out Communists and their sympathizers.<ref> Fox, ''Reinhold Niebuhr" (1985) p 252</ref> He thought the [[Rosenbergs]] should be executed, stating "Traitors are never ordinary criminals and the Rosenbergs are quite obviously fiercely loyal Communists....Stealing atomic secrets is an unprecedented crime".<ref> Fox, ''Reinhold Niebuhr" (1985) p 252</ref>.
===His renunciation of liberal theology===
===His renunciation of liberal theology===
* Beckley, Harlan. ''Passion for Justice: Retrieving the Legacies of Walter Rauschenbusch, John A. Ryan, and Reinhold Niebuhr.'' (1992). 391 pp.
* Beckley, Harlan. ''Passion for Justice: Retrieving the Legacies of Walter Rauschenbusch, John A. Ryan, and Reinhold Niebuhr.'' (1992). 391 pp.
* Brown, Charles C. ''Niebuhr and His Age: Reinhold Niebuhr's Prophetic Role in the Twentieth Century.'' (1992). 317 pp.
* Brown, Charles C. ''Niebuhr and His Age: Reinhold Niebuhr's Prophetic Role in the Twentieth Century.'' (1992). 317 pp.
* Craig, Campbell. "The New Meaning of Modern War in the Thought of Reinhold Niebuhr." ''Journal of the History of Ideas" 1992 53(4): 687-701 [http://www.jstor.org/stable/2709944 in JSTOR]
* Doenecke, Justus D. "Reinhold Niebuhr and his Critics: The Interventionist Controversy in World War II." ''Anglican and Episcopal History'' 1995 64(4): 459-481. 0896-8039, by a leading conservative historian
* Doenecke, Justus D. "Reinhold Niebuhr and his Critics: The Interventionist Controversy in World War II." ''Anglican and Episcopal History'' 1995 64(4): 459-481. 0896-8039, by a leading conservative historian
* Fox, Richard Wightman. ''Reinhold Niebuhr: A Biography.'' (1985). 325 pp. the standard scholarly biography
* Fox, Richard Wightman. ''Reinhold Niebuhr: A Biography.'' (1985). 325 pp. the standard scholarly biography