Changes

As America entered the World War in 1917, Niebuhr had just become pastor of a small German-speaking congregation in Detroit. All [[Germania]] and German culture in America was under attack, and he repeatedly stressed the need to be loyal to America. Theologically, however, he went beyond the issue of national loyalty as he endeavored to fashion a realistic ethical perspective of patriotism and pacifism. He endeavored to work out a realistic approach to the moral danger posed by aggressive powers which many idealists and pacifists failed to recognize. During the war he also served his denomination as Executive Secretary of the War Welfare Commission while maintaining his pastorate in Detroit. A pacifist at heart, he saw compromise as a necessity and was willing to support war in order to find peace - compromising for the sake of righteousness.<ref> William G. Chrystal, "Reinhold Niebuhr and the First World War." ''Journal of Presbyterian History'' 1977 55(3): 285-298. 0022-3883 </ref>  

As America entered the World War in 1917, Niebuhr had just become pastor of a small German-speaking congregation in Detroit. All [[Germania]] and German culture in America was under attack, and he repeatedly stressed the need to be loyal to America. Theologically, however, he went beyond the issue of national loyalty as he endeavored to fashion a realistic ethical perspective of patriotism and pacifism. He endeavored to work out a realistic approach to the moral danger posed by aggressive powers which many idealists and pacifists failed to recognize. During the war he also served his denomination as Executive Secretary of the War Welfare Commission while maintaining his pastorate in Detroit. A pacifist at heart, he saw compromise as a necessity and was willing to support war in order to find peace - compromising for the sake of righteousness.<ref> William G. Chrystal, "Reinhold Niebuhr and the First World War." ''Journal of Presbyterian History'' 1977 55(3): 285-298. 0022-3883 </ref>  

AFter the war he preached the [[Social Gospel]], attacking the brutalization and insecurity of auto workers and attacked the appeal of the [[Ku Klux Klan]] to Protestants. He collaborated with the nascent labor unions and abandoned the Social Gospel for a form of socialism in the late 1920s; however by 1932 he had dropped the Marxism and socialism.   

AFter the war he preached the [[Social Gospel]], attacking the brutalization and insecurity of Ford workers<ref> See Reinhold Niebuhr, "Detroit" (radio interview [http://speakingoffaith.publicradio.org/programs/niebuhr-rediscovered/b8.shtml online]).</ref> and attacked the appeal of the [[Ku Klux Klan]] to Protestants. He collaborated with the nascent labor unions and abandoned the Social Gospel for a form of socialism in the late 1920s; however by 1932 he had dropped the Marxism and socialism.  In the 1920s Niebuhr built a national reputation among churchmen as a commentator and analyst of social problems for ''The Christian Century.''

===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.   

He major contribution was his view of sin as a social event--as pride--with selfish self-centeredness as the root of evil. The sin of pride was appareant not just in criminals, but more dangerously in people who felt good about their deeds. The human tendency to corrupt the good was the great insight he saw manifested in governments, business, democracies, utopian societies, and churches. This position is laid out profoundly in one of his most influential books, ''Moral Man and Immoral Society'' (1932). He was a debunker of hypocrisy and pretense and made the avoidance of self-righteous illusions the center of his thoughts. Niebuhr argued that to approach religion as the individualistic attempt to fulfill biblical commandments in a moralistic sense is not only an impossibility but also a demonstration of man's original sin, which Niebuhr interpreted as self-love. Through self-love man becomes focused on his own goodness and leaps to the false conclusion--which he calls the "Promethean illusion"-- that he can achieve goodness on his own. Thus man mistakes his partial ability to transcend himself for the ability to prove his absolute authority over his own life and world. Constantly frustrated by natural limitations, man develops a lust for power which destroys him and his whole world. History is the record of these crises and judgments which man brings on himself; it is also proof that God does not allow man to overstep his possibilities.

He major contribution was his view of sin as a social event--as pride--with selfish self-centeredness as the root of evil. The sin of pride was appareant not just in criminals, but more dangerously in people who felt good about their deeds--rather like [[Henry Ford]] (whom he did not mention by name). The human tendency to corrupt the good was the great insight he saw manifested in governments, business, democracies, utopian societies, and churches. This position is laid out profoundly in one of his most influential books, ''Moral Man and Immoral Society'' (1932). He was a debunker of hypocrisy and pretense and made the avoidance of self-righteous illusions the center of his thoughts. Niebuhr argued that to approach religion as the individualistic attempt to fulfill biblical commandments in a moralistic sense is not only an impossibility but also a demonstration of man's original sin, which Niebuhr interpreted as self-love. Through self-love man becomes focused on his own goodness and leaps to the false conclusion--which he calls the "Promethean illusion"-- that he can achieve goodness on his own. Thus man mistakes his partial ability to transcend himself for the ability to prove his absolute authority over his own life and world. Constantly frustrated by natural limitations, man develops a lust for power which destroys him and his whole world. History is the record of these crises and judgments which man brings on himself; it is also proof that God does not allow man to overstep his possibilities.

In radical contrast to the Promethean illusion, God reveals himself in history, especially personified in Jesus Christ, as sacrificial love which overcomes the human temptation to self-deification and makes possible constructive human history.

In radical contrast to the Promethean illusion, God reveals himself in history, especially personified in Jesus Christ, as sacrificial love which overcomes the human temptation to self-deification and makes possible constructive human history.