Christian Realism

Reinhold Niebuhr in 1945: “For only a full understanding of the practically insuperable difficulties which confront us can arm us with the humility and the courage to seek for a solution of this problem radical enough to prevent the annihilation of civilization.”

Atomic power is here to stay for the remainder of human history. Unless man can control himself as well as atomic power according to the moral law, both will no doubt terminate within a comparatively few years.

John C. Bennett, who co-founded “Christianity and Crisis” with Reinhold Niebuhr, said that “Christians cannot identify the Kingdom of God, or their cause, in an absolute way with any human program.” So what should their cause be? He elaborated 75 years ago.

There is no more dismal aspect of human history than the behavior of victors. However just their cause, they never fail to cast doubt upon its righteousness by the manner in which they exploit their victory.

“There is much for the chaplain to teach the church, as well as much instruction to be received from the church.”

Followers of Christian realism generally share these eight assumptions, which can be found in the works of Reinhold Niebuhr, John C. Bennett, Jean Bethke Elshtain, and others.

John Wesley’s basic Augustinianism created a nonconformist populism that was intent on renewing the people. While Wesleyanism did not always live up to its core commitments, the heart of its political theology resides in a fusion of Wesleyan Augustinianism with nonconformist populism.

The following article by Henry Smith Leiper first appeared in Christianity and Crisis on July 9, 1945, and discusses how and why a state can legitimately limit religious freedom.

After Japan’s surrender 75 years ago, McCulloch implored Christians and governments to affirm “the dignity of the human person as the image of God” because this principle could determine the world’s fate.