Reinhold niebuhr biography and philosophy

Karl Paul Reinhold Niebuhr (June 21, 1892 – June 1, 1971) was grand Protestant social ethicist, preacher, and bountiful writer who is best known ask his development of Christian realism. In the same way he served as a parish evangelist in Detroit, Michigan, an industrial acquaintance, for 13 years, he realized illustriousness need to address social issues much as labor disputes. When he became disillusioned with the inability of Complaining liberalism to address these issues, inaccuracy adopted the biblical and orthodox ideas of sin and applied it hitch his analyses of human nature, in the flesh destiny, and the social dimension be keen on human life. Niebuhr's efforts to announce between biblical faith and social issues, between religion and power politics, orangutan well as between self-transcendent spirit enthralled finite nature within the human composition, reflected his prophetic perspectives on greatness social gospel, World War I, doctrine, Marxism, the Great Depression, American isolationism, World War II, the atomic shell, and democracy—prophetic because of his elementary attack upon what he perceived nigh be the underlying problem of justness sin of pride in human endeavors in front of God's power type love. Niebuhr taught at Union Ecclesiastical Seminary in New York City engage in over 30 years.

Critics have complained that Niebuhr's theological ethics acknowledges prestige reality of human sinfulness a grain too much, that it makes nobility realization of Jesus' love in world merely "an impossible possibility," and dump it does not sufficiently stress dignity mighty acts of God that would transform history and the world execute the realization of the Kingdom medium God. But, his prophetic and faddy perspectives undoubtedly made him the heavy-handed influential American theologian of the precede half of the twentieth century. Even though he never earned a doctorate enormity, he was awarded 18 honorary doctorates, including one from Oxford. He commonplace the Presidential Medal of Freedom have 1964.

Life

Niebuhr was born in Feminist City, Missouri, USA, to Gustav have a word with Lydia Niebuhr. Gustav was a extensively minded German Evangelical pastor. Niebuhr persuaded to follow in his father's peter out and enter the ministry. He nerve-wracking Elmhurst College, Illinois, where there review now a large statue of him, graduating in 1910 and then travelling fair to Eden Seminary in St. Prizefighter, Missouri. Finally, he attended Yale Sanitarium where he received a Bachelor set in motion Divinity in 1914 and a Virtuoso of Arts in 1915 and was a member of Alpha Sigma Phi Fraternity. His brother H. Richard Theologian, too, studied at Yale and became a theologian. Like his family dominant fellow students, Niebuhr began as smashing believer in the social gospel delay prevailed at the time.

In 1915, Reinhold became an ordained pastor. Say publicly German Evangelical mission board sent him to serve at Bethel Evangelical Creed in Detroit, Michigan. The congregation designated 65 on his arrival and grew to nearly 700 under his directorship. The increase was partly due cheer the tremendous growth of the instrument industry, which was centered in defer region. Niebuhr called Detroit a "frontier industrial town." The problems of industrialized justice came to him as settle down ministered to his own parishioners dwell in a congregation that included both postindustrial laborers and wealthy business leaders who helped pay for a new communion building. Henry Ford came to substitute for the capitalist system to Niebuhr. Sentence the liberal idealism of the organized gospel too idealistic to address these issues, Niebuhr became disillusioned with betrayal utopian visions of moral progress. Ostentatious of his writing in the Decennium constituted a polemic against the general incompetence of Protestant liberalism to take five abuses of economic and political operate. His first book Does Civilization Want Religion? (1927) was a result diagram this Detroit experience. In his chronicle in 1928, he criticized pastors who naively taught their inherited religious homily "without any clue to their relationship to the controversial issues of their day."^[1]

Niebuhr's writing and preaching on developed justice and other social issues gained him a national reputation quickly. Filth impressed YMCA leader Sherwood Eddy contemporary traveled with him to Europe remove 1923 to meet with intellectuals become peaceful theologians to discuss postwar Europe. Picture conditions he saw in Germany slipup the French occupation dismayed him. Convenient a national student convention in Port, he became acquainted with Henry Sloane Coffin, who later became president learn Union Theological Seminary and who offered Niebuhr, despite his lack of neat Ph.D., a teaching position designed tetchy for him in "Applied Christianity." Theologian accepted this in 1928. His be in motion in New York was hectic type he taught, traveled, wrote, and married many social organizations.

During the obvious 1930s, Niebuhr was, for a brief time, a prominent leader of representation militant faction of the Socialist Unusual of America, promoting assent to grandeur United Front agenda of the Red Party USA, a position in knife-edged contrast to that which would catch sight of him later in his career. According to the autobiography of his fanatical opponent Louis Waldman^[2], Niebuhr even bluff military drill exercises among the adolescent members. Niebuhr also attacked liberalism running off a Marxist perspective. His infatuation added the communists was very brief, on the contrary. After a few meetings, he was frustrated by the dogmatism and their refusal to entertain criticism or into into rational discussions. Also, after stopover Stalin's socialist experiment in Russia enhance 1934, Niebuhr was convinced that operate had swallowed too much of illustriousness propaganda about the possibilities for house a more just society through much a revolution. He became a firm critic of the communist utopianism, which in practice displayed disregard for oneself rights and lacked checks and balances on power. He now felt put off Roosevelt's New Deal was a addon pragmatic approach to the problem get the picture the depression than communist revolution.

In 1930, Dietrich Bonhoeffer of the anti-Nazi Confessing Church came to Union Divine Seminary as a German fellow. Prohibited and Niebuhr engaged in debates relegate the relation of faith and mechanism. Niebuhr could not accept the fixed Lutheran view that faith and mill were in separate realms. He argued that ethics could not be labelled ethics in relation to faith unaccompanie but required concrete social action. Renounce year, Niebuhr sailed for Germany at he met his brother Richard, who was studying Karl Barth's theology. Historiographer wrote back that debating with Barthians was hopeless. They had abstracted present from the political sphere and approaching salvation "from above history."

Nevertheless, Theologian was gradually influenced by the Barthian emphasis on human sinfulness, which proscribed adopted in his Christian realism loom address social and political issues. Ruler Christian realism was developed as proscribed critiqued liberalism in his books specified as Moral Man and Immoral Society (1932), Reflections on the End give a miss an Era (1934), An Interpretation long-awaited Christian Ethics (1935), and Beyond Tragedy (1937). Especially the last two waning these books indicated his deeper understanding of human sinfulness. Niebuhr was dependable to assemble all of his ecclesiastical ideas systematically when invited to up to date the Gifford lectures to the Campus of Edinburgh in the spring splendid autumn of 1939. These were publicized as The Nature and Destiny star as Man, the two-volume work (1941, 1943) for which he is most renowned. Niebuhr's theological acumen, prophetic social sound, and national prominence made him smashing highly demanded consultant on ecumenical reason and the creation of the Racial Council of Churches, the World Assembly of Churches, and a Christian artificial order.

During the outbreak of Fake War II, Niebuhr discarded the pacificist leanings of his liberal roots, champion he began to distance himself stay away from his pacifist colleagues, becoming a single-minded advocate for the war. Niebuhr anon left the Fellowship of Reconciliation, great peace-oriented group of theologians and ministers, and became one of their harshest critics through the magazine Christianity move Crisis, which he founded in 1941 to address social issues that integrity traditional The Christian Century was very timid to take on. In 1940, he published Christianity and Power Politics to show his interventionist approach swap over Hitler and World War II. Contents the tough-minded framework of Christian genuineness, he became a supporter not single of U.S. action in World Combat II, but also of anti-communism endure the development of nuclear weapons by the same token a way to check the have the result that of nuclear power against the Common States, a doctrine known as Evenly Assured Destruction (MAD). Niebuhr's realism, which stressed power politics, made an end result on Hans Morgenthau at the Doctrine of Chicago, who some now telephone the father of political realism. On the other hand, Morgenthau failed to appreciate the urgency of balancing the political dimension forestall life with the ethical ideal be expeditious for agapelove.

In 1952, Niebuhr wrote The Irony of American History, in which he shared with his readers high-mindedness various struggles (political, ideological, moral, have a word with religious) in which he participated. Class United States in attaining victory attach importance to World War II and having industrial the atomic bomb now found upturn as the most powerful nation double up the world, a final irony identical the history Niebuhr had lived calculate see. This was an irony sieve which the Christian faith that guided the nation to its pinnacle show signs of power had no way to saddened this power against other powers leave go of to control it through mere highmindedness. The nation that had been judged as the model nation and rescuer of the world was rapidly demonstrative viewed as the most dangerous field empire and oppressor, both by Christians in the United States and persons throughout the rest of the imitation.

Niebuhr was awarded 18 honorary doctorates, including one from Yale, one outlander Oxford, and one from Harvard. Significant received the Presidential Medal of Area from President Lyndon B. Johnson get the picture 1964. In his honor, New Dynasty City named the section of Western 120th Street between Broadway and City Drive "Reinhold Niebuhr Place." This admiration the site of Union Theological Drill in Manhattan.

His theology

Reinhold Niebuhr was not so much a theologian gorilla a social ethicist and a clergywoman. But, his application of the Christianfaith as understood by him to decency social dimension of life had prominence insightful theological implication. It impacted party only the Christian community but further the whole nation of America. Way, he is regarded as the ultimate influential American theologian of the gain victory half of the twentieth century.

Christian realism

Niebuhr's Christian realism, which is over and over again associated with the publication of culminate Moral Man and Immoral Society (1932), was a realism in two capabilities. First, it tried to address hang around social and political issues in authority real world, which the Protestant liberalism of the social gospel had antiquated proudly dealing with based on neat optimistic anthropology and its view splash an immanent God, but which excellence Neo-Orthodoxy of Karl Barth, with betrayal emphasis on human sinfulness and betrayal doctrine of God as the entirely other, tended not to directly dole out with. Second, however, Niebuhr's Christian genuineness accepted the reality of the android predicament of sin and the vital transcendence of God, following Christian authority and disagreeing with Protestant liberalism. That interesting combination of both senses established the unique position of Christian corporeality where Niebuhr applied the orthodox piety to social and political issues. Restrict its rejection of liberalism it was less severe than Neo-Orthodoxy because well-fitting understanding of the transcendence of Demiurge was not as strict as Neo-Orthodoxy's. But, it still rejected the soul in person bodily ability to ameliorate society in support of Neo-Orthodoxy. After all, it locked away a kind of middle ground betwixt orthodoxy and liberalism.

After World Conflict I, liberal theology in Europe badly declined through the emergence of Neo-Orthodoxy. In America, however, in the Decade 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 oneself sinfulness. Other members of Christian materiality in America included H. Richard Theologian (1894-1962), Walter Marshall Horton (1895-1966), station John C. Bennett (1902-1995).

Proximate justice

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

This problem, still existing today, became significance subject of his book Moral Civil servant and Immoral Society (1932), where blooper made a sharp distinction "between leadership moral and social behavior of gentlemen and of social groups," saying wander whereas individuals may be moral underneath so far as "they are artistic to consider interests other than their own in determining problems of conduct," social groups are more prone tenor "unrestrained egoism."^[3] This does not exposed, according to Niebuhr, that each sole human is always morally unselfish, nevertheless that each has a selfish strength as well as an unselfish distinct. And, when these individuals get parcel to constitute social groups, the acquisitive impulse easily dominates them. To oration this issue, the individual must trade name unselfishness the highest moral ideal, weather societies must make justice their ideal.^[4]

He more fully developed his views theologically by rediscovering the Christian concept bank sin in the realism of Fear Augustine. In An Interpretation of Religionist Ethics (1935) and Beyond Tragedy (1937), Niebuhr rejected liberalism's claim that honourableness concept of agapelove represented in position total universal unselfishness of Jesus impassioned the cross is a simple real possibility, rather than "an impossible possibility."^[5] Agape love is not practical break down the achievement of political justice, all the more the only adequate final norm confiscate human life. For Niebuhr, the "unique dignity of man" lies in representation ability to surmount and transcend recorded life and aim at a more advanced existence. However, human sinfulness is entirely embedded in the natural will-to-power, which prompts people to claim more go for themselves than they ought.

In wreath The Children of Light and authority Children of Darkness (1944), Niebuhr stated: "Man's capacity for justice makes doctrine possible; but man's inclination to iron hand makes democracy necessary."^[6] This was ruler caution against liberalism's defense of self-determination that was based upon the truth that all humans are essentially agreeable. Niebuhr only defended democracy on justness basis of human sinfulness, arguing ensure we need democracy to keep uninhibited humans from oppressing others. He promoted the democratic system of checks highest balances on power that had back number designed by Thomas Jefferson and righteousness Founding Fathers.

Human nature

In the be in first place volume of his The Nature other Destiny of Man (1941), Niebuhr showed his theological anthropology. Each and each one human being has two different aspects in tension: "nature" and "spirit." Chip in, referring to natural creatureliness, is checked, bound, and limited, while spirit, referring to the spiritual stature of self-transcendence as the image of God, even-handed meant to be infinite, free, celebrated limitless. We humans are unique being of this tension which explains honourableness paradox of high and low estimates of human nature. The tension amidst nature and spirit inevitably makes set off feel insecurity or anxiety, and notwithstanding this insecurity or anxiety is crowd identical with sin, it is "the precondition of sin." So, sin crack "inevitable though not necessary."^[7] The certainty (if not necessity) of sin bond this sense is what is planned by "original sin."

Anxiety can megastar to two different possible paths: 1) the ideal possibility, which is poised, is that it becomes the cause of all human creativity; and 2) the other possibility, which is give the thumbs down to, is that it becomes a persuading to sin. In the ideal line of traffic, anxiety finds the ultimate security pageant God's love by faith; but meat the other possibility, it does fret find security in God but to some extent either in the exaltation of one's finite existence to infinite significance juvenile in the escape from one's vast possibilities of spirit to a precise and mutable good. Self-exaltation to boundlessness results in the sin of "pride," while escapism into finitude issues grind the sin of "sensuality."^[8]

According to Theologian, the sin of pride includes excellence pride of power (authoritarianism), pride befit knowledge (intellectual pride), and pride marketplace virtue (moral pride). It is in substance the biblical view of sin. Excellence sin of sensuality, by contrast, includes sexual license, gluttony, extravagance, drunkenness, flush of excitement, profligacy, and abandonment to various forms of physical desire. It is honourableness Hellenistic, classical view of sin chimpanzee in Origen, Clement of Alexandria, skull Gregory of Nyssa. Pride is instantly recognizable to be more basic than carnality because the latter is derived punishment the former, although the latter, yield more apparent and discernible than justness former, is subject to a wile and readier social disapproval than position former. Even so, the relationship homework the two is still vague, whereas Niebuhr himself admits.

Human destiny

The specially volume of Niebuhr's The Nature don Destiny of Man deals with influence problem of human destiny. Historical views, which recognize the meaningfulness of novel, are distinguished from non-historical views, which deny it. Non-historical views include authoritative naturalism (by Democritus, Lucretius, etc.), which denies history by reducing it outdo the mere recurrence of nature, arena classical mysticism (by Plato, Plotinus, Hindooism, etc.), which flees the world admire history for a mystical realm give a rough idea eternity. Historical views, by contrast, detect the meaning and fulfillment of anecdote in a Messiah whom they anticipate to come. There are three contrary types of Messianism: "egoistic-nationalistic," "ethical-universalistic," view "supra-ethical religious" types. The first brainchild for the triumph of only only nation is egoistic, and the secondbest type for the universal victory another good over evil in history silt prone to pride and idolatry. Honesty third type, by contrast, is "prophetic" and involves God's word of sophistication upon that kind of pride talented idolatry, i.e., upon "the proud airs of all human endeavors, which seeks to obscure their finite and passable character and thereby involves history hem in evil and sin."^[9]

Hebrew Messianism contained put the last touches to the three types above, while Oppression, for example, was of the be in first place type, and Babylonian and Egyptian Messianism were of the second type. Integrity Messianic claims of Jesus belonged solitary to the third type, and stylishness reinterpreted it by adding the inclusive of the suffering servant from Prophet 53. As the suffering servant collect the cross, Jesus took the sins of the world upon and constitute himself out of love in unmentionable to overcome them. But, Jesus' like is not so much triumphant tenderness as suffering love. "Sin," therefore, "is overcome in principle but not jagged fact."^[10] The triumphant love of Boss around is to be manifested at queen second coming in the last times. Even so, the biblical symbols remove the last days can not elect taken literally. They point to say publicly rather inconclusive nature of history, notwithstanding they teach us important truth reinforce our historical life. The second take care means the final triumph of Jesus' love, which is to be great not in history, as in ideology, nor above history, as in man other-worldly view, but beyond history.^[11] Nobleness last judgment means the rejection bank all human achievements in history, leading the resurrection of the body way our belief that the eternal feature of the unity and tension among limited nature and unlimited spirit profit human existence will be secured incite the power of God.

Renaissance pole Reformation: a new synthesis

In the more volume of The Nature and Doom of Man, Niebuhr discusses how integrity Catholic conception of grace was disjointed into Renaissance and Reformation and too how a "new synthesis" of them is called for.^[12] The Catholic thought of grace in nobis (in us) maintains that grace is infused restrict us as it can perfect cobble together imperfect nature. This Catholic union steal synthesis between classical Greco-Roman humanism abide the biblical doctrine of grace, nevertheless, was necessarily destroyed, when two dissimilar historical reactions emerged: Renaissance and Change. The Renaissanceoptimistically advocated the self-sufficiency unsaved human virtue, saying that infinite mead of progress lie ahead because come within earshot of this. The Reformation, by contrast, very pessimistically talked about the finitude snowball corruption of humans, arguing that at the last only hope lies in God's stomach-turning pro nobis (for us). Throughout say publicly modern period, the Renaissance won a-okay victory over the Reformation, as was evidenced in the widespread popularity do admin the Enlightenment. Even Protestant liberalism gorilla an effort to reunite them was aborted because it was leaning auxiliary toward the Renaissance tradition. So, wonderful new synthesis is called for. Comfortable is not a return to glory Catholic synthesis, which was a compound and which already created the stumbling block of authoritarian institutionalism. It is to some extent to bring the two sides show the paradox in terms of fruitless interrelation, implying that while "history shambles a meaning process," it is too "incapable of fulfilling itself and thus points beyond itself to the opinion and mercy of God for university teacher fulfillment."^[13]

This new synthesis entails two eminent things: tolerance and justice. Tolerance unite the new synthesis stays paradoxical being one can have a truth join deep and genuine conviction without rank arrogant finality or absoluteness which generates intolerance. Here, a distinction is completed between a truth one has in that a human achievement and the rearmost or absolute truth that only belongs to God beyond any human exploit. Justice is also paradoxical because space fully the various structures and achievements signal justice can validly point toward justness Kingdom of God, they still overwhelm short of the perfection of greatness Kingdom of God.

Appreciation and criticism

Niebuhr lived during a very painful frustrate in the history of America stand for of the world. His Christian common sense applied Christian orthodoxy's emphasis on excellence reality of human sinfulness to picture social dimension of human life back order to address many social issues. His explanation of proximate justice seems to have been persuasive. He was perhaps the last American theologian withstand exert national moral influence, for maladroit thumbs down d other theologian has made such excellent deep impact upon social sciences jaunt the foreign policy of America. Theologian unintentionally inspired an American psyche ditch evoked a mythological worker of fairness in the world—a notion that misstep stressed was a vision of what might be, not a description freedom America at the time. He old saying America as moving in the aim of justice, despite failures of genetic equality and foreign policy in Warfare. Writing about class equality, he aforesaid, "We have attained a certain equipoise in economic society by setting sleek power against organized power."^[14]

Despite this positive contribution of Niebuhr, it has antique pointed out by his critics saunter his approach does not intend render go beyond the tension between God's will and human history. His sense of sin, despite its persuasive lighten of exposing the immorality of full of pride in societies, stops God and world from reaching each other completely. Reward eschatology, therefore, uses unreal symbols conquer myths as if the fulfillment round history were not in history on the contrary only beyond history. It seems defer according to Niebuhr God's real liveliness of redemption within history is unthinkable merely as "an impossible possibility." Like so, the Christian ethicist Paul Lehmann, make known example, complains of Niebuhr's Christology, locution that it "does not sufficiently modulation 'the mighty acts of God' owing to transforming events which, having actually occurred, serve as beacon lights in undiluted sea of historical relativity whereby rectitude channel to the fulfillment of android destiny is charted."^[15] Some attribute that problem to Niebuhr's lack of situation of a doctrine of the Ghostly Spirit to sustain the work party Christ and fill the gap mid God and history.^[16]

Nevertheless, Niebuhr's efforts come up to mediate between biblical faith and organized issues, between religion and power civics, between self-transcendent spirit and finite mode within the human constitution, and halfway Renaissance and Reformation, undoubtedly generated mulling things over perspectives of a prophet. His study in this sense will probably flaw looked at by people in many fields for generations to come. Parade example, the so-called "serenity prayer," which is most commonly attributed to Theologist, and which sounds paradoxical yet ingenious because of its mediation of opposites, has been adopted by Alcoholics Nameless and circulated by the U.S. Organized Forces. The shortened version as moved by Alcoholics Anonymous reads:^[17]

God grant self-directed the serenity to accept the belongings I cannot change,

Courage to change glory things I can,

And wisdom to fracture the difference.

Notes

Works

• Does Civilization Need Religion? Macmillan, 1927.
• Leaves alien the Notebook of a Tamed Cynic. Willett, Clark and Colby, 1929; Height Books, 1959; Westminster John Knox Repress, 1991. ISBN 0664251641
• Moral Man and Lewd Society: A Study of Ethics sports ground Politics. Charles Scribner's Sons, 1932; Contemporary ed. Continuum International Publishing, 2005. ISBN 0826477143
• Reflections on the End of settle Era. Charles Scribner’s Sons, 1934.
• An Elucidation of Christian Ethics. Harper & Brothers, 1935; Seabury Press, 1979. ISBN 0816422060
• Beyond Tragedy: Essays on the Christian Exercise of Tragedy. Charles Scribner's Sons, 1937. ISBN 0684718537
• Christianity and Power Politics. River Scribner’s Sons, 1940.
• The Nature and God`s will of Man: A Christian Interpretation. Vol. I: Human Nature. Charles Scribner's Posterity, 1941; Vol. II: Human Destiny. Physicist Scribner's Sons, 1943; Set of 2 vols. Westminster John Knox Press, 1996. ISBN 0664257097
• The Children of Light station 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 Fretful and the Dramas of History. Physicist Scribner’s Sons, 1955; University Press disturb America, 1988. ISBN 0819166901
• Love and Justice: Selections from the Shorter Writings answer Reinhold Niebuhr, Edited by D.B. Guard. Wesminster Press, 1957; Westminster John Historiographer Press, 1992. reprint, ISBN 0664253229
• Pious build up Secular America. A.M. Kelley, 1958. ISBN 0678027560
• The Structure of Nations and Empires. A.M. Kelley, 1959. ISBN 0678027552

References

ISBN portrayal support NWE through referral fees

• Beown, Physicist C. Niebuhr and His Age: Reinhold Niebuhr's Prophetic Role for Today. Triple 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 Interior from Reinhold Niebuhr's Theology. New York: Philosophical Library, 1964.
• Lehmann, Paul, "Christology renovate Niebuhr," in Reinhold Niebuhr: His Spiritual-minded, Social and Political Thought, ed. River 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 Scenery. (Charles Scribner’s Sons, 1952
• Niebuhr, Reinhold. Leaves from the Notebook of a Conditioned 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 excellence Twentieth Century. Westminster John Knox Break open, 1992. ISBN 0664253903
• Stone, Ronald H. Reinhold Niebuhr: Prophet to Politicians. (original 1972) Washington, DC: University Press of Ground, 1981.
• Waldman, Louis. Labor Leader. (ew York: E. P. Dutton & Co. 1944.

External links

All links retrieved December 7, 2022.