Changes

Niebuhr debated Charles Clayton Morrison, editor of ''The Christian Century'' magazine about America's entry into World War II. Morrison and his pacifistic followers maintained that America's role should be strictly neutral and part of a negotiated peace only, while Niebuhr claimed himself to be a realist, who opposed the use of political power to attain moral ends. Morrison and his followers strongly supported the movement to outlaw war that began after World War I and the [[Kellogg-Briand Pact]] of 1928. The pact was severely challenged by the Japanese invasion of Manchuria in 1931, and in 1932, with his publication of ''Moral Man and Immoral Society'', Niebuhr broke ranks with The Christian Century and supported interventionism and power politics, culminating in his support of the reelection of President [[Franklin D. Roosevelt]] in 1940 and the publication of his own magazine, ''Christianity and Crisis''.<ref> Gary B. Bullert, "Reinhold Niebuhr and the Christian Century: World War II and the Eclipse of the Social Gospel." ''Journal of Church and State'' 2002 44(2): 271-290. 0021-969x (online)</ref>  In 1945, however, Niebuhr charged that use of the atomic bomb on Hiroshima was "morally indefensible."

Niebuhr debated Charles Clayton Morrison, editor of ''The Christian Century'' magazine about America's entry into World War II. Morrison and his pacifistic followers maintained that America's role should be strictly neutral and part of a negotiated peace only, while Niebuhr claimed himself to be a realist, who opposed the use of political power to attain moral ends. Morrison and his followers strongly supported the movement to outlaw war that began after World War I and the [[Kellogg-Briand Pact]] of 1928. The pact was severely challenged by the Japanese invasion of Manchuria in 1931, and in 1932, with his publication of ''Moral Man and Immoral Society'', Niebuhr broke ranks with The Christian Century and supported interventionism and power politics, culminating in his support of the reelection of President [[Franklin D. Roosevelt]] in 1940 and the publication of his own magazine, ''Christianity and Crisis''.<ref> Gary B. Bullert, "Reinhold Niebuhr and the Christian Century: World War II and the Eclipse of the Social Gospel." ''Journal of Church and State'' 2002 44(2): 271-290. 0021-969x (online)</ref>  In 1945, however, Niebuhr charged that use of the atomic bomb on Hiroshima was "morally indefensible."

[[Arthur Schlesinger, Jr.]], explained his impact:

[[Arthur Schlesinger, Jr.]]<ref>[http://www.nytimes.com/2005/09/18/books/review/18schlesinger.html "Forgetting Reinhold Niebuhr"]. Arthur Schlesinger  Jr. September 18, 2005. ''[[NY Times]]''</ref>, explained his impact:

:Traditionally, the idea of the frailty of man led to the demand for obedience to ordained authority. But Niebuhr rejected that ancient conservative argument. Ordained authority, he showed, is all the more subject to the temptations of self-interest, self-deception and self-righteousness. Power must be balanced by power.  He persuaded me and many of my contemporaries that original sin provides a far stronger foundation for freedom and self-government than illusions about human perfectibility. Niebuhr's analysis was grounded in the Christianity of Augustine and Calvin, but he had, nonetheless, a special affinity with secular circles.  His warnings against utopianism, messianism and perfectionism strike a chord today....We cannot play the role of God to history, and we must strive as best we can to attain decency, clarity and proximate justice in an ambiguous world.<ref>Arthur Schlesinger, Jr., [http://speakingoffaith.publicradio.org/programs/niebuhr-rediscovered/schlesinger-centennial.shtml ''New York Times'', June 22, 1992 online]</ref>

:Traditionally, the idea of the frailty of man led to the demand for obedience to ordained authority. But Niebuhr rejected that ancient conservative argument. Ordained authority, he showed, is all the more subject to the temptations of self-interest, self-deception and self-righteousness. Power must be balanced by power.  He persuaded me and many of my contemporaries that original sin provides a far stronger foundation for freedom and self-government than illusions about human perfectibility. Niebuhr's analysis was grounded in the Christianity of Augustine and Calvin, but he had, nonetheless, a special affinity with secular circles.  His warnings against utopianism, messianism and perfectionism strike a chord today....We cannot play the role of God to history, and we must strive as best we can to attain decency, clarity and proximate justice in an ambiguous world.<ref>Arthur Schlesinger, Jr., [http://speakingoffaith.publicradio.org/programs/niebuhr-rediscovered/schlesinger-centennial.shtml ''New York Times'', June 22, 1992 online]</ref>

{{cquote|God grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.}}

{{cquote|God grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.}}

==Further reading==

==Further reading==

* 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.