The Responsible Self was H. Richard Niebuhr's most important work in Christian ethics. In it he probes the most fundamental character of the moral life and it stands today as a landmark contribution to the field. The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important and otherwise unavailable texts in easily accessible form. Volumes in this series will enable sustained dialogue with predecessors though reflection on (...) classic works in the field. (shrink)

The author distinguishes a relational interpretation of faith, hope and love (and other gifts of God) from a theory of virtue insofar as virtue means good conduct in the power of the agent and insofar as it means habit. Denying that any gift of God is the key to or the foundation of other gifts or is capable of being understood appropriately in isolation, the author proceeds to analyze faith, hope and love and to discuss their relations one to another.

In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self-constitutive through (...) Mead's I/me distinction, I demonstrate Niebuhr's deep yet unacknowledged agreement with Mead: the self is constituted by its participation in multiple communities, but responds to them creatively by enduring the moral perplexity of competing communal claims. I conclude by initiating a constructive account of conscience that follows from this agreement. Conscience is more ecological than dialogical because it regards our creative participation in multiple ecologies of social roles oriented by patterns of responsive relations. (shrink)

Charles McCoy’s Christian theology and ethics are based in a covenantal understanding that provides a way for Christians to engage the many views in the modern university. McCoy’s approach has both openness and commitment; it is akin to and supported by the fiduciary thought of Johannes Cocceius, H. R. Niebuhr, and Michael Polanyi. By seeing the way faith as trust operates in human beings, McCoy has laid foundations for Christian theology in a muticultural and pluralistic age. Most important is (...) McCoy’s argument that there are many theologies, even Christian theologies, and the life of Chrisitian faith is always one of growth and of exploration. (shrink)

Those most intimate with the works of H. Richard Niebuhr, who return to them time after time for theological and ethical sustenance, know that they exemplify a more interesting thinker than his brother, Reinhold. Of course, Reinhold was and remains the more public figure, read seriously in his time by politicians and theologians, celebrated by our current president, and enjoying renewed scholarly interest resulting in new editions of out-of-print works and a number of critical studies. Meanwhile, H. (...) class='Hi'>Richard continues to exert decisive influence on American Protestant thought. Such diverse thinkers as Paul Ramsey, James Gustafson, Stanley Hauerwas, William Schweiker, Kathryn Tanner, Gordon Kaufman, Emilie Townes .. (shrink)

In The Kingdom of God in America, H. Richard Niebuhr argued that three dimensions are crucial for transformative faith: the sovereignty of God over all; the independence of the living God from captivity to human ideologies or institutions; and a revolutionary strategy with particular normative content from God's self-revelation in Jesus Christ. Without the historically particular content of the way of Jesus, Christian faith has a vacuum only too eagerly filled by alien ideologies. Hence Niebuhr begins Christ (...) and Culture with a historically particular and concrete understanding of the way of Jesus Christ, and evaluates the five types with this three-dimensional standard. The puzzle is that the farther the book goes, the thinner Jesus becomes, until the concluding chapter backs off from evaluation. Niebuhr moved back to his more Christocentric ethics before he died, and thus recovered his prophetic edge. To learn from Niebuhr's history and teach a transformative faith not accommodated to ideologies of injustice, ethics needs to recover a thicker Jesus. Helpful resources are emerging from which Christian ethicists can draw rich help: the third quest of the historical Jesus, new exegetical and canonical approaches, the new emphasis on normative practices, historically situated narrative ethics, and some models by Christian ethicists, all of which point to a thicker, richer, historically particular way of Jesus in the prophetic tradition of Israel. (shrink)

H. Richard Nieburh's major work, which he did not live to complete, was to be on theological ethics. Based on the published and unpublished writings that Niebuhr completed during the last decade of his life, Roots of Relational Ethics demonstrates that Niebuhr's conception of responsibility was the culmination of his thought about self, God, Christ, the church, ethics and decision-making, and social evil. R. Melvin Keiser examines the limitations and potential of Niebuhr's use of responsibility in (...) comparison with relevant themes in liberation and feminist theological ethics. He suggests that Niebuhr's mature work can contribute to the alleviation of environmental exploitation, sexism, anti-Judaism, war, racism, and classism. (shrink)

Social scientists and data analysts are increasingly making use of Big Data in their analyses. These data sets are often “found data” arising from purely observational sources rather than data derived under strict rules of a statistically designed experiment. However, since these large data sets easily meet the sample size requirements of most statistical procedures, they give analysts a false sense of security as they proceed to focus on employing traditional statistical methods. We explain how most analyses performed on Big (...) Data today lead to “precisely inaccurate” results that hide biases in the data but are easily overlooked due to the enhanced significance of the results created by the data size. Before any analyses are performed on large data sets, we recommend employing a simple data segmentation technique to control for some major components of observational data biases. These segments will help to improve the accuracy of the results. (shrink)

Previous studies of H. Richard Niebuhr's intellectual background have fallen into two groups: those that stress the German and especially Kantian sources of Niebuhr's thought, and those that emphasize the American and especially pragmatic sources of his thought.

Joshua Daniel offers a reconstruction of the influence of Josiah Royce and George Herbert Mead on H. Richard Niebuhr to counter predominate strains in Christian ethics that overemphasize the role of socialization in moral formation at the expense of acknowledging the agency of individuals and their importance in preventing communities from turning in on themselves or becoming static. Daniel characterizes the driving worry of postliberal Christian ethics as “the accommodation of Christian communities to prevailing social forces and norms, (...) which is understood to radically undermine the churches’ existence and mission”. The primary accusation against these prevailing social norms is individualism. The modern... (shrink)

This essay discusses historical data that help establish the time at which the Christian theologian and moral philosopher H. Richard Niebuhr became acquainted with Michael Polanyi’s thought. It also briefly examines the ways in which Polanyi’s philosophical ideas are used in the late publications of Niebuhr.

Much of ecotheology and environmental philosophy has moved deductively from theological and ethical constructs to questions of how we should relate to the natural world. Such approaches are limited in their ability to guide us toward appropriate environmental action for they do not necessarily fit the way the natural world actually functions. Niebuhr's ethic of response, on the other hand, begins with the concrete situation and is inherently ecological for it focuses on interrelationships in an on-going community. It is (...) inductive in character and open to being informed by new findings in the natural and social sciences; thus it is exceptionally well suited to environmental problems, which involve complex scientific, social, and economic questions. (shrink)

__Culturally Responsive School Leadership_ focuses on how school leaders can effectively serve minoritized students—those who have been historically marginalized in school and society._ The book demonstrates how leaders can engage students, parents, teachers, and communities in ways that positively impact learning by honoring indigenous heritages and local cultural practices. Muhammad Khalifa explores three basic premises. First, that a full-fledged and nuanced understanding of “cultural responsiveness” is essential to successful school leadership. Second, that cultural responsiveness will not flourish and succeed in (...) schools without sustained efforts by school leaders to define and promote it. Finally, that culturally responsive school leadership comprises a number of crucial leadership behaviors, which include critical self-reflection; the development of culturally responsive teachers; the promotion of inclusive, anti-oppressive school environments; and engagement with students’ indigenous community contexts. Based on an ethnography of a school principal who exemplifies the practices and behaviors of culturally responsive school leadership, the book provides educators with pedagogy and strategies for immediate implementation. (shrink)

As world food and fuel prices threaten expanding urban populations, there is greater need for the urban poor to have access and claims over how and where food is produced and distributed. This is especially the case in marginalized urban settings where high proportions of the population are food insecure. The global movement for food sovereignty has been one attempt to reclaim rights and participation in the food system and challenge corporate food regimes. However, given its origins from the peasant (...) farmers' movement, La Via Campesina, food sovereignty is often considered a rural issue when increasingly its demands for fair food systems are urban in nature. Through interviews with scholars, urban food activists, non-governmental and grassroots organizations in Oakland and New Orleans in the United States of America, we examine the extent to which food sovereignty has become embedded as a concept, strategy and practice. We consider food sovereignty alongside other dominant US social movements such as food justice, and find that while many organizations do not use the language of food sovereignty explicitly, the motives behind urban food activism are similar across movements as local actors draw on elements of each in practice. Overall, however, because of the different histories, geographic contexts, and relations to state and capital, food justice and food sovereignty differ as strategies and approaches. We conclude that the US urban food sovereignty movement is limited by neoliberal structural contexts that dampen its approach and radical framework. Similarly, we see restrictions on urban food justice movements that are also operating within a broader framework of market neoliberalism. However, we find that food justice was reported as an approach more aligned with the socio-historical context in both cities, due to its origins in broader class and race struggles. (shrink)

This essay responds to the contemporary anxiety in theology over the relationship between Christian and non-Christian discourse. My argument proceeds as follows. First, I construe the debate between liberal and postliberal theology as turning on the wrestle between the idiosyncrasy and intelligibility of Christian discourse. While the liberal tradition insists that Christian discourse can be rendered intelligible to non-Christian forms of thought and life, and so can contribute to the flourishing of a shared social life, postliberal critics worry that this (...) insistence leads to the capitulation of that discourse to foreign, hostile criteria, and so to the loss of the idiosyncratic Christian identity. Second, I .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Liberalism without Illusions: Renewing an American Christian Tradition by Christopher H. Evans, and: Robust Liberalism: H. Richard Niebuhr and the Ethics of American Public Life by Timothy A. Beach-VerheyJames M. BrandtLiberalism without Illusions: Renewing an American Christian Tradition Christopher H. Evans Waco, TX: Baylor University Press, 2010. 207pp. $24.95Robust Liberalism: H. Richard Niebuhr and the Ethics of American Public Life Timothy A. Beach-Verhey Waco, (...) TX: Baylor University Press, 2011. 238pp. $49.95Christopher Evans’s Liberalism without Illusions and Timothy Beach-Verhey’s Robust Liberalism have much in common, although they do not mean the same thing when they refer to “liberalism.” Evans traces the trajectory of liberal Christianity or “liberal theology” from its beginnings in the early nineteenth century to the present and suggests how it might renew itself. Beach-Verhey considers the political tradition of liberal democracy and how the radical monotheism of H. Richard Niebuhr can help form a “robust liberalism.” Both books attend to the present situation of public life in the United States and assert the need for theology that points emphatically to the God who is in and beyond history.Evans admits that liberal theology is difficult to define and that it includes significant diversity. One reason for its elusiveness is the “remarkable elasticity” (7) it has shown over time. Theological liberalism “supports critical engagement with both Christian traditions and contemporary intellectual resources” (6). In a way different from traditional theology, it “has been characterized by an affirmation of personal and collective experience, systemic social analysis and open theological inquiry” (6).At its best, liberal theology, appealing to Jesus’s ministry and especially his teaching of the reign of God, inspired people to believe they could make a difference in the here and now. And liberal theology did this without an uncritical endorsement of Western “progress.” In its heyday, liberal theology’s leaders were pulpiteers who spoke to both personal and social issues and commanded significant and loyal followings.From the pinnacle of its ecclesial and cultural significance in the mid-twentieth century, liberal theology has fallen to a low place. Evans argues that [End Page 190] this has happened because liberal theology has lost its congregational base and become isolated in academia and among denominational leaders. Liberal theology has been unable to sustain its vigor at a popular level. Meanwhile, after its seeming defeat in the 1930s, fundamentalism recast itself as evangelicalism, organized at the grassroots level, and developed popular theologies that resonated with large numbers of people. Much of evangelicalism has been held together by dispensationalism and its attention to the end times. Liberals deemed dispensationalism unworthy of response, but Evans argues that liberals’ failure to engage dispensationalism seriously is to their detriment. While liberals were right to reject dispensationalism’s literalism and pessimism, Evans recognizes that its appeal has been the way it holds biblical texts together with concrete historical events, and that it is a logical development of traditional Protestant insistence on the authority of scripture.Evans’s prescription for the rejuvenation of liberal Christianity includes a posture of exile, knowing that the larger culture will not care much about what liberals say or do. Liberals need to regain a connection with scripture and tradition, offer a compelling alternative to the conservative vision, and get in touch with the deepest yearnings and anxieties of people in the pew (and those not in the pew).Liberal theology has made significant contributions to church and society, not least its call for transformation of structures of oppression. Evans counsels that liberals today need to speak to social issues but avoid being too closely identified with them. He appeals to Reinhold Niebuhr’s claim that the pursuit of justice is important, but it is not what constitutes Christian identity. Liberal Christianity’s enduring legacy is its faith that God is at work in the world. Evans affirms that liberals must continue to function as the church and attend to the deepest truths of the tradition, not least this active hope in the living God.Evans’s book provides a broad overview of the liberal tradition and charts well its historical passage, its strengths, and its failings... (shrink)