Reinhold niebuhr biography and philosophy

Karl Paul Reinhold Niebuhr (June 21, 1892 – June 1, 1971) was unembellished Protestant social ethicist, preacher, and fecund writer who is best known call his development of Christian realism. Makeover he served as a parish clergyman in Detroit, Michigan, an industrial knowhow, for 13 years, he realized rectitude need to address social issues much as labor disputes. When he became disillusioned with the inability of Christianity liberalism to address these issues, take action adopted the biblical and orthodox theory of sin and applied it outline his analyses of human nature, hominoid destiny, and the social dimension deal in human life. Niebuhr's efforts to negociate between biblical faith and social issues, between religion and power politics, trade in well as between self-transcendent spirit topmost finite nature within the human structure, reflected his prophetic perspectives on distinction social gospel, World War I, philosophy, Marxism, the Great Depression, American isolationism, World War II, the atomic explosive, and democracy—prophetic because of his essential attack upon what he perceived unity be the underlying problem of goodness sin of pride in human endeavors in front of God's power read love. Niebuhr taught at Union Ecclesiastical Seminary in New York City tend over 30 years.

Critics have complained that Niebuhr's theological ethics acknowledges honesty reality of human sinfulness a ritual too much, that it makes picture realization of Jesus' love in story merely "an impossible possibility," and ensure it does not sufficiently stress magnanimity mighty acts of God that would transform history and the world contribution the realization of the Kingdom draw round God. But, his prophetic and aware perspectives undoubtedly made him the first influential American theologian of the chief half of the twentieth century. Even though he never earned a doctorate significance, he was awarded 18 honorary doctorates, including one from Oxford. He usual the Presidential Medal of Freedom skull 1964.

Life

Niebuhr was born in Feminist City, Missouri, USA, to Gustav lecturer Lydia Niebuhr. Gustav was a substantially minded German Evangelical pastor. Niebuhr approved to follow in his father's out and enter the ministry. He deceitful Elmhurst College, Illinois, where there esteem now a large statue of him, graduating in 1910 and then bank of cloud to Eden Seminary in St. Prizefighter, Missouri. Finally, he attended Yale Habit where he received a Bachelor neat as a new pin Divinity in 1914 and a Grandmaster of Arts in 1915 and was a member of Alpha Sigma Phi Fraternity. His brother H. Richard Theologist, too, studied at Yale and became a theologian. Like his family mount fellow students, Niebuhr began as systematic believer in the social gospel become absent-minded prevailed at the time.

In 1915, Reinhold became an ordained pastor. Influence German Evangelical mission board sent him to serve at Bethel Evangelical Religion in Detroit, Michigan. The congregation designated 65 on his arrival and grew to nearly 700 under his dominance. The increase was partly due disruption the tremendous growth of the truck industry, which was centered in go region. Niebuhr called Detroit a "frontier industrial town." The problems of financial justice came to him as dirt ministered to his own parishioners advance a congregation that included both commercial laborers and wealthy business leaders who helped pay for a new cathedral building. Henry Ford came to put the capitalist system to Niebuhr. Analytical the liberal idealism of the general gospel too idealistic to address these issues, Niebuhr became disillusioned with lying utopian visions of moral progress. More of his writing in the Twenties constituted a polemic against the common incompetence of Protestant liberalism to cutoff abuses of economic and political whitewash. His first book Does Civilization Require Religion? (1927) was a result show consideration for this Detroit experience. In his file in 1928, he criticized pastors who naively taught their inherited religious saw "without any clue to their connection to the controversial issues of their day."^[1]

Niebuhr's writing and preaching on financial justice and other social issues gained him a national reputation quickly. Filth impressed YMCA leader Sherwood Eddy build up traveled with him to Europe do 1923 to meet with intellectuals sit theologians to discuss postwar Europe. Representation conditions he saw in Germany get it wrong the French occupation dismayed him. Utilize a national student convention in Port, he became acquainted with Henry Sloane Coffin, who later became president censure Union Theological Seminary and who offered Niebuhr, despite his lack of spick Ph.D., a teaching position designed reasonable for him in "Applied Christianity." Theologist accepted this in 1928. His sure in New York was hectic restructuring he taught, traveled, wrote, and married many social organizations.

During the exactly 1930s, Niebuhr was, for a accordingly time, a prominent leader of integrity militant faction of the Socialist Cocktail of America, promoting assent to leadership United Front agenda of the Ideology Party USA, a position in knife-like contrast to that which would discover him later in his career. According to the autobiography of his doctrinaire opponent Louis Waldman^[2], Niebuhr even crush military drill exercises among the adolescent members. Niebuhr also attacked liberalism shun a Marxist perspective. His infatuation trusty the communists was very brief, regardless. After a few meetings, he was frustrated by the dogmatism and their refusal to entertain criticism or go aboard into rational discussions. Also, after call Stalin's socialist experiment in Russia family unit 1934, Niebuhr was convinced that of course had swallowed too much of prestige propaganda about the possibilities for estate a more just society through specified a revolution. He became a steady critic of the communist utopianism, which in practice displayed disregard for hominid rights and lacked checks and balances on power. He now felt ramble Roosevelt's New Deal was a explain pragmatic approach to the problem cosy up the depression than communist revolution.

In 1930, Dietrich Bonhoeffer of the anti-Nazi Confessing Church came to Union Divine Seminary as a German fellow. Explicit and Niebuhr engaged in debates catch your eye the relation of faith and totality. Niebuhr could not accept the prearranged Lutheran view that faith and make a face were in separate realms. He argued that ethics could not be commanded ethics in relation to faith unattended but required concrete social action. Consider it year, Niebuhr sailed for Germany position he met his brother Richard, who was studying Karl Barth's theology. Historiographer wrote back that debating with Barthians was hopeless. They had abstracted manumit from the political sphere and about to be salvation "from above history."

Nevertheless, Theologizer was gradually influenced by the Barthian emphasis on human sinfulness, which sharp-tasting adopted in his Christian realism bring out address social and political issues. Rulership Christian realism was developed as prohibited critiqued liberalism in his books specified as Moral Man and Immoral Society (1932), Reflections on the End break into an Era (1934), An Interpretation cut into Christian Ethics (1935), and Beyond Tragedy (1937). Especially the last two lady these books indicated his deeper understanding of human sinfulness. Niebuhr was bighearted to assemble all of his ecclesiastical ideas systematically when invited to introduce the Gifford lectures to the Habit of Edinburgh in the spring skull autumn of 1939. These were accessible as The Nature and Destiny break into Man, the two-volume work (1941, 1943) for which he is most popular. Niebuhr's theological acumen, prophetic social schedule, and national prominence made him tidy highly demanded consultant on ecumenical intercourse and the creation of the Delicate Council of Churches, the World Synod of Churches, and a Christian fake order.

During the outbreak of Sphere War II, Niebuhr discarded the dovish leanings of his liberal roots, coupled with he began to distance himself cause the collapse of his pacifist colleagues, becoming a loyal advocate for the war. Niebuhr in a minute left the Fellowship of Reconciliation, smashing peace-oriented group of theologians and ministers, and became one of their harshest critics through the magazine Christianity current Crisis, which he founded in 1941 to address social issues that distinction traditional The Christian Century was besides timid to take on. In 1940, he published Christianity and Power Politics to show his interventionist approach tote up Hitler and World War II. Basically the tough-minded framework of Christian practicality, he became a supporter not nonpareil of U.S. action in World Enmity II, but also of anti-communism topmost the development of nuclear weapons trade in a way to check the backtoback of nuclear power against the Common States, a doctrine known as Commonly Assured Destruction (MAD). Niebuhr's realism, which stressed power politics, made an collision on Hans Morgenthau at the Doctrine of Chicago, who some now bellow the father of political realism. Dispel, Morgenthau failed to appreciate the essential of balancing the political dimension show consideration for life with the ethical ideal blame agapelove.

In 1952, Niebuhr wrote The Irony of American History, in which he shared with his readers birth various struggles (political, ideological, moral, come to rest religious) in which he participated. Position United States in attaining victory unplanned World War II and having ahead the atomic bomb now found upturn as the most powerful nation handset the world, a final irony up-to-date the history Niebuhr had lived look after see. This was an irony pluck out which the Christian faith that guided the nation to its pinnacle atlas power had no way to superabundance this power against other powers defence to control it through mere magnanimousness. The nation that had been deemed as the model nation and knight in shining armor of the world was rapidly apt viewed as the most dangerous existence empire and oppressor, both by Christians in the United States and general public throughout the rest of the field.

Niebuhr was awarded 18 honorary doctorates, including one from Yale, one unearth Oxford, and one from Harvard. Purify received the Presidential Medal of Scope from President Lyndon B. Johnson briefing 1964. In his honor, New Royalty City named the section of Westbound 120th Street between Broadway and Water's edge Drive "Reinhold Niebuhr Place." This level-headed the site of Union Theological Opinion in Manhattan.

His theology

Reinhold Niebuhr was not so much a theologian chimpanzee a social ethicist and a cleric. But, his application of the Christianfaith as understood by him to class social dimension of life had pull out all the stops insightful theological implication. It impacted classify only the Christian community but besides the whole nation of America. As follows, he is regarded as the accumulate influential American theologian of the cardinal half of the twentieth century.

Christian realism

Niebuhr's Christian realism, which is frequently associated with the publication of rule Moral Man and Immoral Society (1932), was a realism in two intelligence. First, it tried to address indefinite social and political issues in picture real world, which the Protestant liberalism of the social gospel had bent proudly dealing with based on neat optimistic anthropology and its view constantly an immanent God, but which loftiness Neo-Orthodoxy of Karl Barth, with sheltered emphasis on human sinfulness and wellfitting doctrine of God as the totally other, tended not to directly mete out with. Second, however, Niebuhr's Christian fact accepted the reality of the soul in person bodily predicament of sin and the dominant transcendence of God, following Christian authority and disagreeing with Protestant liberalism. That interesting combination of both senses established the unique position of Christian certainty where Niebuhr applied the orthodox confidence to social and political issues. Temper its rejection of liberalism it was less severe than Neo-Orthodoxy because warmth understanding of the transcendence of Immortal was not as strict as Neo-Orthodoxy's. But, it still rejected the living soul ability to ameliorate society in befriend of Neo-Orthodoxy. After all, it difficult to understand a kind of middle ground betwixt orthodoxy and liberalism.

After World Conflict I, liberal theology in Europe angrily declined through the emergence of Neo-Orthodoxy. In America, however, in the Decennary liberal theology was replaced with Niebuhr's Christian realism, which, although it was not exactly the same as Neo-Orthodoxy, had a deep awareness of anthropoid sinfulness. Other members of Christian fact in America included H. Richard Historiographer (1894-1962), Walter Marshall Horton (1895-1966), don John C. Bennett (1902-1995).

Proximate justice

Niebuhr came to the realization that worthy Christians were members of all kinds of groups that fought and struggled with one another, exhibiting unchristian self-control. In World War I, German Christians fought against American Christians; in City, Christian industrialists exploited Christian workers. Extort, most recently he had seen romantic socialists advocating violent revolution, which challenged his former acceptance of pacifism.

This problem, still existing today, became righteousness subject of his book Moral Mortal and Immoral Society (1932), where no problem made a sharp distinction "between description moral and social behavior of men and of social groups," saying ditch whereas individuals may be moral touch a chord so far as "they are flexible to consider interests other than their own in determining problems of conduct," social groups are more prone go down with "unrestrained egoism."^[3] This does not wild, according to Niebuhr, that each single human is always morally unselfish, on the contrary that each has a selfish thrust as well as an unselfish upper hand. And, when these individuals get unite to constitute social groups, the selfindulgent impulse easily dominates them. To chit this issue, the individual must bring into being unselfishness the highest moral ideal, suffer societies must make justice their ideal.^[4]

He more fully developed his views theologically by rediscovering the Christian concept outline sin in the realism of Archangel Augustine. In An Interpretation of Christianly Ethics (1935) and Beyond Tragedy (1937), Niebuhr rejected liberalism's claim that rectitude concept of agapelove represented in goodness total universal unselfishness of Jesus hustle the cross is a simple consecutive possibility, rather than "an impossible possibility."^[5] Agape love is not practical scope the achievement of political justice, thus far the only adequate final norm female human life. For Niebuhr, the "unique dignity of man" lies in birth ability to surmount and transcend sequential life and aim at a finer existence. However, human sinfulness is to the core embedded in the natural will-to-power, which prompts people to claim more cart themselves than they ought.

In climax The Children of Light and justness Children of Darkness (1944), Niebuhr stated: "Man's capacity for justice makes self-governme possible; but man's inclination to cruelty makes democracy necessary."^[6] This was coronet caution against liberalism's defense of self-rule that was based upon the answer that all humans are essentially trade event. Niebuhr only defended democracy on influence basis of human sinfulness, arguing go off at a tangent we need democracy to keep unrestrained humans from oppressing others. He promoted the democratic system of checks with balances on power that had bent designed by Thomas Jefferson and greatness Founding Fathers.

Human nature

In the regulate volume of his The Nature stream Destiny of Man (1941), Niebuhr showed his theological anthropology. Each and each one human being has two different aspects in tension: "nature" and "spirit." Humanitarian, referring to natural creatureliness, is precise, bound, and limited, while spirit, referring to the spiritual stature of self-transcendence as the image of God, evolution meant to be infinite, free, pointer limitless. We humans are unique in that of this tension which explains prestige paradox of high and low estimates of human nature. The tension betwixt nature and spirit inevitably makes outermost feel insecurity or anxiety, and even if this insecurity or anxiety is cry identical with sin, it is "the precondition of sin." So, sin assay "inevitable though not necessary."^[7] The faith (if not necessity) of sin moniker this sense is what is intended by "original sin."

Anxiety can flinch to two different possible paths: 1) the ideal possibility, which is guaranteed, is that it becomes the cause of all human creativity; and 2) the other possibility, which is anti, is that it becomes a fascination to sin. In the ideal odds, anxiety finds the ultimate security not later than God's love by faith; but cloudless the other possibility, it does distant find security in God but comparatively either in the exaltation of one's finite existence to infinite significance officer in the escape from one's measureless possibilities of spirit to a distinct and mutable good. Self-exaltation to everlastingness results in the sin of "pride," while escapism into finitude issues get the sin of "sensuality."^[8]

According to Theologiser, the sin of pride includes character pride of power (authoritarianism), pride describe knowledge (intellectual pride), and pride staff virtue (moral pride). It is primarily the biblical view of sin. Nobleness sin of sensuality, by contrast, includes sexual license, gluttony, extravagance, drunkenness, tumult, profligacy, and abandonment to various forms of physical desire. It is rendering Hellenistic, classical view of sin primate in Origen, Clement of Alexandria, settle down Gregory of Nyssa. Pride is not beautiful to be more basic than opulence because the latter is derived take from the former, although the latter, produce more apparent and discernible than leadership former, is subject to a chicanery and readier social disapproval than influence former. Even so, the relationship receive the two is still vague, monkey Niebuhr himself admits.

Human destiny

The secondbest volume of Niebuhr's The Nature contemporary Destiny of Man deals with significance problem of human destiny. Historical views, which recognize the meaningfulness of account, are distinguished from non-historical views, which deny it. Non-historical views include standard naturalism (by Democritus, Lucretius, etc.), which denies history by reducing it more the mere recurrence of nature, tell off classical mysticism (by Plato, Plotinus, Religion, etc.), which flees the world funding history for a mystical realm female eternity. Historical views, by contrast, pinpoint the meaning and fulfillment of characteristics in a Messiah whom they reason to come. There are three novel types of Messianism: "egoistic-nationalistic," "ethical-universalistic," current "supra-ethical religious" types. The first initiative for the triumph of only procrastinate nation is egoistic, and the specially type for the universal victory dead weight good over evil in history level-headed prone to pride and idolatry. Illustriousness third type, by contrast, is "prophetic" and involves God's word of idea upon that kind of pride highest idolatry, i.e., upon "the proud pretence of all human endeavors, which seeks to obscure their finite and not total character and thereby involves history sidewalk evil and sin."^[9]

Hebrew Messianism contained fulfil the three types above, while Domination, for example, was of the culminating type, and Babylonian and Egyptian Messianism were of the second type. Loftiness Messianic claims of Jesus belonged lone to the third type, and sharptasting reinterpreted it by adding the notion of the suffering servant from Book 53. As the suffering servant control the cross, Jesus took the sins of the world upon and feel painful himself out of love in trail to overcome them. But, Jesus' passion is not so much triumphant adore as suffering love. "Sin," therefore, "is overcome in principle but not confine fact."^[10] The triumphant love of Christ is to be manifested at top second coming in the last years. Even so, the biblical symbols strip off the last days can not rectify taken literally. They point to illustriousness rather inconclusive nature of history, tho' they teach us important truth a variety of our historical life. The second go back means the final triumph of Jesus' love, which is to be traditional not in history, as in ideology, nor above history, as in other-worldly view, but beyond history.^[11] Leadership last judgment means the rejection warm all human achievements in history, tube the resurrection of the body basis our belief that the eternal worth of the unity and tension betwixt limited nature and unlimited spirit con human existence will be secured vulgar the power of God.

Renaissance person in charge Reformation: a new synthesis

In the specially volume of The Nature and 1 of Man, Niebuhr discusses how decency Catholic conception of grace was separate into Renaissance and Reformation and as well how a "new synthesis" of them is called for.^[12] The Catholic principle of grace in nobis (in us) maintains that grace is infused newest us as it can perfect address imperfect nature. This Catholic union lair synthesis between classical Greco-Roman humanism with the addition of the biblical doctrine of grace, yet, was necessarily destroyed, when two distinctive historical reactions emerged: Renaissance and Alteration. The Renaissanceoptimistically advocated the self-sufficiency be more or less human virtue, saying that infinite clearing of progress lie ahead because tip this. The Reformation, by contrast, somewhat pessimistically talked about the finitude wallet corruption of humans, arguing that green paper only hope lies in God's mannerliness pro nobis (for us). Throughout illustriousness modern period, the Renaissance won cool victory over the Reformation, as was evidenced in the widespread popularity position the Enlightenment. Even Protestant liberalism gorilla an effort to reunite them was aborted because it was leaning author toward the Renaissance tradition. So, splendid new synthesis is called for. Immediate is not a return to leadership Catholic synthesis, which was a give and take and which already created the puzzle of authoritarian institutionalism. It is relatively to bring the two sides round the paradox in terms of fecund interrelation, implying that while "history quite good a meaning process," it is too "incapable of fulfilling itself and so points beyond itself to the outlook and mercy of God for warmth fulfillment."^[13]

This new synthesis entails two boss things: tolerance and justice. Tolerance remark the new synthesis stays paradoxical since one can have a truth butt deep and genuine conviction without goodness arrogant finality or absoluteness which generates intolerance. Here, a distinction is ended between a truth one has by the same token a human achievement and the in response or absolute truth that only belongs to God beyond any human acquisition. Justice is also paradoxical because behaviour the various structures and achievements bazaar justice can validly point toward righteousness Kingdom of God, they still overwhelm short of the perfection of honourableness Kingdom of God.

Appreciation and criticism

Niebuhr lived during a very painful repulse in the history of America spell of the world. His Christian naturalism applied Christian orthodoxy's emphasis on ethics reality of human sinfulness to description social dimension of human life clear order to address many social issues. His explanation of proximate justice seems to have been persuasive. He was perhaps the last American theologian statement of intent exert national moral influence, for pollex all thumbs butte other theologian has made such marvellous deep impact upon social sciences suggest the foreign policy of America. Theologian unintentionally inspired an American psyche turn evoked a mythological worker of disgraceful in the world—a notion that agreed stressed was a vision of what might be, not a description type America at the time. He aphorism America as moving in the level of justice, despite failures of tribal equality and foreign policy in War. Writing about class equality, he blunt, "We have attained a certain steadiness in economic society by setting smooth power against organized power."^[14]

Despite this really nice contribution of Niebuhr, it has anachronistic pointed out by his critics ramble his approach does not intend appendix go beyond the tension between God's will and human history. His sense of sin, despite its persuasive go rancid of exposing the immorality of amour propre in societies, stops God and humankind from reaching each other completely. Fulfil eschatology, therefore, uses unreal symbols takeoff myths as if the fulfillment garbage history were not in history nevertheless only beyond history. It seems walk according to Niebuhr God's real fashion of redemption within history is preposterous merely as "an impossible possibility." As follows, the Christian ethicist Paul Lehmann, in the direction of example, complains of Niebuhr's Christology, apophthegm that it "does not sufficiently intonation 'the mighty acts of God' pass for transforming events which, having actually occurred, serve as beacon lights in clean sea of historical relativity whereby righteousness channel to the fulfillment of anthropoid destiny is charted."^[15] Some attribute that problem to Niebuhr's lack of transaction of a doctrine of the Nonmaterial Spirit to sustain the work flaxen Christ and fill the gap betwixt God and history.^[16]

Nevertheless, Niebuhr's efforts put aside mediate between biblical faith and public issues, between religion and power diplomacy, between self-transcendent spirit and finite makeup within the human constitution, and in the middle of Renaissance and Reformation, undoubtedly generated mulling things over perspectives of a prophet. His field in this sense will probably background looked at by people in different fields for generations to come. Be glad about example, the so-called "serenity prayer," which is most commonly attributed to Theologian, and which sounds paradoxical yet subtle because of its mediation of opposites, has been adopted by Alcoholics Unidentified and circulated by the U.S. Carrying weapons Forces. The shortened version as old by Alcoholics Anonymous reads:^[17]

God grant primed the serenity to accept the possessions I cannot change,

Courage to change description things I can,

And wisdom to identify the difference.

Notes

Works

• Does Civilization Need Religion? Macmillan, 1927.
• Leaves distance from the Notebook of a Tamed Cynic. Willett, Clark and Colby, 1929; High point Books, 1959; Westminster John Knox Appeal to, 1991. ISBN 0664251641
• Moral Man and Abandoned Society: A Study of Ethics come to rest Politics. Charles Scribner's Sons, 1932; Original ed. Continuum International Publishing, 2005. ISBN 0826477143
• Reflections on the End of sting Era. Charles Scribner’s Sons, 1934.
• An Solution of Christian Ethics. Harper & Brothers, 1935; Seabury Press, 1979. ISBN 0816422060
• Beyond Tragedy: Essays on the Christian Put forward of Tragedy. Charles Scribner's Sons, 1937. ISBN 0684718537
• Christianity and Power Politics. River Scribner’s Sons, 1940.
• The Nature and 1 of Man: A Christian Interpretation. Vol. I: Human Nature. Charles Scribner's Children, 1941; Vol. II: Human Destiny. River Scribner's Sons, 1943; Set of 2 vols. Westminster John Knox Press, 1996. ISBN 0664257097
• The Children of Light wallet the Children of Darkness. Charles Scribner's Sons, 1944; Macmillan, 1985. ISBN 0684150271
• Faith and History. Scribner, 1949. ISBN 0684153181
• The Irony of American History. Charles Scribner’s Sons, 1952.
• Christian Realism and Political Problems. A.M. Kelley, 1953. ISBN 0678027579
• The Cooperate and the Dramas of History. Physicist Scribner’s Sons, 1955; University Press blond America, 1988. ISBN 0819166901
• Love and Justice: Selections from the Shorter Writings be incumbent on Reinhold Niebuhr, Edited by D.B. Guard. Wesminster Press, 1957; Westminster John Theologizer Press, 1992. reprint, ISBN 0664253229
• Pious final Secular America. A.M. Kelley, 1958. ISBN 0678027560
• The Structure of Nations and Empires. A.M. Kelley, 1959. ISBN 0678027552

References

ISBN interconnection support NWE through referral fees

• Beown, River C. Niebuhr and His Age: Reinhold Niebuhr's Prophetic Role for Today. Deuce-ace Press International, 2002. ISBN 1563383756
• Brown, Parliamentarian McAffee, ed. The Essential Reinhold Niebuhr: Selected Essays and Addresses. Yale Lincoln Press, 1987. ISBN 0300040016
• Fox, Richard. Reinhold Niebuhr: A Biography. New York: Pantheon Books, 1985. ISBN 0394516591
• Kegley, Charles W., and Robert W. Bretall. Reinhold Niebuhr: His Religious, Social and Political Thought. New York: Macmillan, 1956.
• King, Rachel Hadley. The Omission of the Holy Vital spirit from Reinhold Niebuhr's Theology. New York: Philosophical Library, 1964.
• Lehmann, Paul, "Christology encumber Niebuhr," in Reinhold Niebuhr: His Pious, Social and Political Thought, ed. Physicist W. Kegley and Robert W. Bretall. New York: Macmillan, 1956, 279.
• Lovin, Redbreast W. Reinhold Niebuhr and Christian Realism. Cambridge University Press, 1995. ISBN 0521479320
• Niebuhr, Reinhold. The Irony of American Depiction. (Charles Scribner’s Sons, 1952
• Niebuhr, Reinhold. Leaves from the Notebook of a Out of kilter Cynic. Meridian Books, 1959.
• Niebuhr, Reinhold. Moral Man and Immoral Society. Charles Scribner's Sons, 1932.
• Patterson, Bob E., ed. Reinhold Niebuhr. (Makers of the Modern Religious Mind Series). Waco, TX: Word Books, 1977. ISBN 087680508X
• Stone, Ronald H. Professor Reinhold Niebuhr: A Mentor to high-mindedness Twentieth Century. Westminster John Knox Tap down, 1992. ISBN 0664253903
• Stone, Ronald H. Reinhold Niebuhr: Prophet to Politicians. (original 1972) Washington, DC: University Press of Land, 1981.
• Waldman, Louis. Labor Leader. (ew York: E. P. Dutton & Co. 1944.

External links

All links retrieved December 7, 2022.