Reinhold Niebuhr
Reinhold Niebuhr

Celebrity Profile

Name: Reinhold Niebuhr
Occupation: Theologians
Gender: Male
Birth Day: June 21, 1892
Death Date: June 1, 1971(1971-06-01) (aged 78)
Stockbridge, Massachusetts
Age: Aged 78
Birth Place: Wright City, Missouri, United States
Zodiac Sign: Cancer

Social Accounts

Height: in centimeters - N/A
Weight: in kg - N/A
Eye Color: N/A
Hair Color: N/A
Blood Type N/A
Tattoo(s) N/A

Reinhold Niebuhr

Reinhold Niebuhr was born on June 21, 1892 in Wright City, Missouri, United States (78 years old). Reinhold Niebuhr is a Theologians, zodiac sign: Cancer. Find out Reinhold Niebuhrnet worth 2020, salary 2020 detail bellow.

Does Reinhold Niebuhr Dead or Alive?

As per our current Database, Reinhold Niebuhr died on June 1, 1971(1971-06-01) (aged 78)
Stockbridge, Massachusetts.

Net Worth

Net Worth 2020


Salary 2020

Not known

Biography Timeline


Niebuhr was born on June 21, 1892, in Wright City, Missouri, the son of German immigrants Gustav Niebuhr and his wife, Lydia (née Hosto). His father was a German Evangelical pastor; his denomination was the American branch of the established Prussian Church Union in Germany. It is now part of the United Church of Christ. The family spoke German at home. His brother H. Richard Niebuhr also became a famous theological ethicist and his sister Hulda Niebuhr became a divinity professor in Chicago. The Niebuhr family moved to Lincoln, Illinois, in 1902 when Gustav Niebuhr became pastor of Lincoln's St. John's German Evangelical Synod church. Reinhold Niebuhr first served as pastor of a church when he served from April to September 1913 as interim minister of St. John's following his father's death.


Niebuhr attended Elmhurst College in Illinois and graduated in 1910. He studied at Eden Theological Seminary in Webster Groves, Missouri, where, as he admitted, he was deeply influenced by Samuel D. Press in "biblical and systematic subjects", and Yale Divinity School, where he earned a Bachelor of Divinity degree in 1914 and a Master of Arts degree the following year, with the thesis The Contribution of Christianity to the Doctrine of Immortality. He always regretted not taking a doctorate. He said that Yale gave him intellectual liberation from the localism of his German-American upbringing.


In 1915, Niebuhr was ordained a pastor. The German Evangelical mission board sent him to serve at Bethel Evangelical Church in Detroit, Michigan. The congregation numbered 66 on his arrival and grew to nearly 700 by the time he left in 1928. The increase reflected his ability to reach people outside the German-American community and among the growing population attracted to jobs in the booming automobile industry. In the early 1900s Detroit became the fourth-largest city in the country, attracting many black and white migrants from the rural South, as well as Jewish and Catholic people from eastern and southern Europe. White supremacists determined to dominate, suppress, and victimize Black, Jewish, and Catholic Americans, as well as other Americans who did not have western European ancestry, joined the Ku Klux Klan and the Black Legion in growing numbers. By 1923, membership in the KKK in Detroit topped 20,000. In 1925, as part of the Ku Klux Klan's strategy to accumulate government power, the membership organization selected and publicly supported several candidates for public office, including for the office of the mayor. Niebuhr spoke out publicly against the Klan to his congregation, describing them as "one of the worst specific social phenomena which the religious pride of a people has ever developed". Though only one of the several candidates publicly backed by the Klan gained a seat on the city council that year, the Klan continued to influence daily life in Detroit. The KKK's failed 1925 mayoral candidate, Charles Bowles, still became a judge on the recorder's court; later, in 1930, he was elected the city's mayor.


When America entered the First World War in 1917, Niebuhr was the unknown pastor of a small German-speaking congregation in Detroit (it stopped using German in 1919). All adherents of German-American culture in the United States and nearby Canada came under attack for suspicion of having dual loyalties. Niebuhr repeatedly stressed the need to be loyal to America, and won an audience in national magazines for his appeals to the German Americans to be patriotic. Theologically, 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.


In 1923, Niebuhr visited Europe to meet with intellectuals and theologians. The conditions he saw in Germany under the French occupation of the Rhineland dismayed him. They reinforced the pacifist views that he had adopted throughout the 1920s after the First World War.


The historian Ronald H. Stone thinks that Niebuhr never talked to the assembly line workers (many of his parishioners were skilled craftsmen) but projected feelings onto them after discussions with Samuel Marquis. Niebuhr's criticism of Ford and capitalism resonated with progressives and helped make him nationally prominent. His serious commitment to Marxism developed after he moved to New York in 1928.

In 1928, Niebuhr left Detroit to become Professor of Practical Theology at Union Theological Seminary in New York. He spent the rest of his career there, until retirement in 1960. While teaching theology at Union Theological Seminary, Niebuhr influenced many generations of students and thinkers, including the German minister Dietrich Bonhoeffer of the anti-Nazi Confessing Church.


In 1931 Niebuhr married Ursula Keppel-Compton. She was a member of the Church of England and was educated at the University of Oxford in theology and history. She met Niebuhr while studying for her master's degree at Union Theological Seminary. For many years, she was on faculty at Barnard College (the women's college of Columbia University) where she helped establish and then chaired the religious studies department. The Niebuhrs had two children, Christopher Niebuhr and Elisabeth Niebuhr Sifton. Ursula Niebuhr left evidence in her professional papers at the Library of Congress showing that she co-authored some of her husband's later writings.

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. With his publication of Moral Man and Immoral Society (1932), Niebuhr broke ranks with The Christian Century and supported interventionism and power politics. He supported the reelection of President Franklin D. Roosevelt in 1940 and published his own magazine, Christianity and Crisis. In 1945, however, Niebuhr charged that use of the atomic bomb on Hiroshima was "morally indefensible".


After Joseph Stalin signed the Molotov–Ribbentrop Pact with Adolf Hitler in August 1939, Niebuhr severed his past ties with any fellow-traveler organization having any known Communist leanings. In 1947, Niebuhr helped found the liberal Americans for Democratic Action. His ideas influenced George Kennan, Hans Morgenthau, Arthur M. Schlesinger Jr., and other realists during the Cold War on the need to contain Communist expansion.


During the 1930s, Niebuhr was a prominent leader of the militant faction of the Socialist Party of America, although he disliked die-hard Marxists. He described their beliefs as a religion and a thin one at that. In 1941, he co-founded the Union for Democratic Action, a group with a strongly militarily interventionist, internationalist foreign policy and a pro-union, liberal domestic policy. He was the group's president until it transformed into the Americans for Democratic Action in 1947.


In 1952, Niebuhr published The Irony of American History, in which he interpreted the meaning of the United States' past. Niebuhr questioned whether a humane, "ironical" interpretation of American history was credible on its own merits, or only in the context of a Christian view of history. Niebuhr's concept of irony referred to situations in which "the consequences of an act are diametrically opposed to the original intention", and "the fundamental cause of the disparity lies in the actor himself, and his original purpose." His reading of American history based on this notion, though from the Christian perspective, is so rooted in historical events that readers who do not share his religious views can be led to the same conclusion. Niebuhr's great foe was idealism. American idealism, he believed, comes in two forms: the idealism of the antiwar non-interventionists, who are embarrassed by power; and the idealism of pro-war imperialists, who disguise power as virtue. He said the non-interventionists, without mentioning Harry Emerson Fosdick by name, seek to preserve the purity of their souls, either by denouncing military actions or by demanding that every action taken be unequivocally virtuous. They exaggerate the sins committed by their own country, excuse the malevolence of its enemies and, as later polemicists have put it, inevitably blame America first. Niebuhr argued this approach was a pious way to refuse to face real problems.


In the 1950s, Niebuhr described Senator Joseph McCarthy as a force of evil, not so much for attacking civil liberties, as for being ineffective in rooting out Communists and their sympathizers. In 1953, he supported the execution of Julius and Ethel Rosenberg, saying, "Traitors are never ordinary criminals and the Rosenbergs are quite obviously fiercely loyal Communists ... Stealing atomic secrets is an unprecedented crime."


In the "Letter from Birmingham Jail" Martin Luther King Jr. wrote, "Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals." King drew heavily upon Niebuhr's social and ethical ideals. King invited Niebuhr to participate in the third Selma to Montgomery March in 1965, and Niebuhr responded by telegram: "Only a severe stroke prevents me from accepting ... I hope there will be a massive demonstration of all the citizens with conscience in favor of the elemental human rights of voting and freedom of assembly" (Niebuhr, March 19, 1965). Two years later, Niebuhr defended King's decision to speak out against the Vietnam War, calling him "one of the greatest religious leaders of our time". Niebuhr asserted: "Dr. King has the right and a duty, as both a religious and a civil rights leader, to express his concern in these days about such a major human problem as the Vietnam War." Of his country's intervention in Vietnam, Niebuhr admitted: "For the first time I fear I am ashamed of our beloved nation."


Niebuhr died on June 1, 1971, in Stockbridge, Massachusetts.


In more recent years, Niebuhr has enjoyed something of a renaissance in contemporary thought, although usually not in liberal Protestant theological circles. Both major-party candidates in the 2008 presidential election cited Niebuhr as an influence: Senator John McCain, in his book Hard Call, "celebrated Niebuhr as a paragon of clarity about the costs of a good war". President Barack Obama said that Niebuhr was his "favourite philosopher" and "favorite theologian". Slate magazine columnist Fred Kaplan characterized Obama's 2009 Nobel Peace Prize acceptance speech as a "faithful reflection" of Niebuhr.


Niebuhr said he wrote the short Serenity Prayer. Fred R. Shapiro, who had cast doubts on Niebuhr's claim, conceded in 2009 that, "The new evidence does not prove that Reinhold Niebuhr wrote [the prayer], but it does significantly improve the likelihood that he was the originator." The earliest known version of the prayer, from 1937, attributes the prayer to Niebuhr in this version: "Father, give us courage to change what must be altered, serenity to accept what cannot be helped, and the insight to know the one from the other." The most popular version, the authorship of which is unknown, reads:

Family Members

# Name Relationship Net Worth Salary Age Occupation
#1 Elisabeth Sifton Children N/A N/A N/A

🎂 Upcoming Birthday

Currently, Reinhold Niebuhr is 130 years, 3 months and 3 days old. Reinhold Niebuhr will celebrate 131st birthday on a Wednesday 21st of June 2023. Below we countdown to Reinhold Niebuhr upcoming birthday.


Reinhold Niebuhr trends


  1. Who is Reinhold Niebuhr ?
  2. How rich is Reinhold Niebuhr ?
  3. What is Reinhold Niebuhr 's salary?
  4. When is Reinhold Niebuhr 's birthday?
  5. When and how did Reinhold Niebuhr became famous?
  6. How tall is Reinhold Niebuhr ?
  7. Who is Reinhold Niebuhr 's girlfriend?
  8. List of Reinhold Niebuhr 's family members?