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Christ and Culture: 50th Anniversary Edition―Being True to Christ in a Materialistic Age (Torchbooks) Paperback – October 5, 1975
by H. Richard Niebuhr (Author)
4.6 4.6 out of 5 stars (280)
3.9 on Goodreads
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Amazon.com Review
Being fully God and fully human, Jesus raised an enduring question for his followers: what exactly was His place in this world? In the classic Christ and Culture, H. Richard Niebuhr crafted a magisterial survey of the many ways of answering that question--and the related question of how Christ's followers understand their own place in the world. Niebuhr called the subject of this book "the double wrestle of the church with its Lord and with the cultural society with which it lives in symbiosis." And he described various understandings of Christ "against," "of," and "above" culture, as well as Christ "transforming" culture, and Christ in "paradoxical" relation to it. This 50th anniversary edition of Christ and Culture, with a foreword by theologian Martin E. Marty, is not easy reading. But it remains among the most gripping articulations of what is arguably the most basic ethical question of the Christian faith: how is Christ relevant to the world in which we live now? --Michael Joseph Gross
Review
“A superb piece of analytical writing.” - New York Times Book Review
From the Inside Flap
The following essay on the double wrestle of the church with its Lord and with the cultural society with which it lives in symbiosis represents part of the result of many years of study, reflection and teaching.
From the Back Cover
This 50th-anniversary edition, with a new foreword by the distinguished historian Martin E. Marty, who regards this book as one of the most vital books of our time, as well as an introduction by the author never before included in the book, and a new preface by James Gustafson, the premier Christian ethicist who is considered Niebuhr’s contemporary successor, poses the challenge of being true to Christ in a materialistic age to an entirely new generation of Christian readers.
About the Author
H. Richard Niebuhr was one of the most influential American Protestant theologians of the 20th century and a legendary professor at Yale who was considered a leading authority on ethics and the American church. He was a passionate advocate for living out one's Christian faith authentically in the context of real world of today. He influenced many of our leading contemporary ethical leaders such as Stephen Carter, Garry Wills, and Michael Novak.
The younger brother of the theologian Reinhold Niebuhr, H. Richard was educated at Eden Theological Seminary and Washington University in St. Louis, Yale Divinity School, and Yale University, where he was one of the first students to receive a Ph.D. in religion (1924). Ordained a pastor of the Evangelical and Reformed Church in 1916, he taught at Eden Theological Seminary (1919–22; 1927–31) and also served as president of Elmhurst College (1924–27). From 1931 he taught theology and Christian ethics at Yale Divinity School.
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This 50th-anniversary edition, with a new foreword by the distinguished historian Martin E. Marty, who regards this book as one of the most vital books of our time, as well as an introduction by the author never before included in the book, and a new preface by James Gustafson, the premier Christian ethicist who is considered Niebuhr’s contemporary successor, poses the challenge of being true to Christ in a materialistic age to an entirely new generation of Christian readers.
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CONTENTS
A NOTE TO THE READER
ACKNOWLEDGMENTS
FOREWORD BY MARTIN E. MARTY
PREFACE: AN APPRECIATIVE INTERPRETATION BY JAMES M. GUSTAFSON
INTRODUCTION: TYPES OF CHRISTIAN ETHICS BY H. RICHARD NIEBUHR
I. THE PROBLEM
II. TOWARD A DEFINITION OF CHRIST
III. TOWARD THE DEFINITION OF CULTURE
IV. THE TYPICAL ANSWERS
2. Christ Against Culture
I. THE NEW PEOPLE AND "THE WORLD"
II. TOLSTOY'S REJECTION OF CULTURE
III. A NECESSARY AND INADEQUATE POSITION
IV. THEOLOGICAL PROBLEMS
3. The Christ of Culture
I. ACCOMMODATION TO CULTURE IN GNOSTICISM AND ABELARD
II. "CULTURE-PROTESTANTISM" AND A. RITSCHL
III. IN DEFENSE OF CULTURAL FAITH
IV. THEOLOGICAL OBJECTIONS
4. Christ Above Culture
I.THE CHURCH OF THE CENTER
II. THE SYNTHESIS OF CHRIST AND CULTURE
III. SYNTHESIS IN QUESTION
5. Christ and Culture in Paradox
I. THE THEOLOGY OF THE DUALISTS
II. THE DUALISTIC MOTIF IN PAUL AND MARCION
III. DUALISM IN LUTHER AND MODERN TIMES
IV. THE VIRTUES AND VICES OF DUALISM
6. Christ the Transformer of Culture
I. THEOLOGICAL CONVICTIONS
II. THE CONVERSION MOTIF IN THE FOURTH GOSPEL
III. AUGUSTINE AND THE CONVERSION OF CULTURE
IV. THE VIEWS OF F. D. MAURICE
7. A "Concluding Unscientific Postscript"
I. CONCLUSION IN DECISION
II. THE RELATIVISM OF FAITH
III. SOCIAL EXISTENTIALISM
IV. FREEDOM IN DEPENDENCE
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From the United States
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Andrew
5.0 out of 5 stars
From the United States
26 people found this helpful
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Andrew
5.0 out of 5 stars
Reviewed in the United States on July 14, 2012
This is a well organized argument presenting five sides to a critical problem between Christ and culture. Niebuhr argues Christ against culture, Christ of culture, Christ above culture, Christ and culture in paradox and finally Christ transforming culture. Although his postscript to these arguments is inconclusive, he does call for a decision, not from the community of faith but from the individual to decide. He begins with an impasse that Christ is sinless but culture is sinful overlaying this with veneers of scripture that seem to contradict. For instance, we are called out of the world but are also sent into the world. Throughout each argument Christ is presented as central but the application to culture swings from rejecting homes, property and the protecting hand of government, seen in the life of Tolstoy, to a harmony of Christ and culture. The latter has a danger of interpreting culture through Christ, but also Christ through culture.
Although each of the five arguments is persuasive, Christ and the transformation of culture appear to be stronger theologically. Niebuhr calls the Christian with this view a `conversionist.' The argument is that God is our Creator and that his creation was `good'. The work of the Christian is to bring Christ into culture transforming it for our `good'. Culture itself is something God made and cannot be the source of sin. Therefore culture is neither good nor bad. The Christian who lives for Christ by keeping their focus on him in a positive and productive manner will bring a Christ-centeredness into culture. Virtues of hope, love and peace become part of everyday life.
My disagreement is not with the various arguments presented but an agreement where there is no conclusion. Christ against culture has probably done more harm in creating separatists not only between Christ and culture but within the Body of Christ. Niebuhr correctly notes that very little has been accomplished in this view of Christ against culture within any point of history. Sin does not find its origin in culture although it finds a place there. Therefore culture must not be opposed and rejected escaping the community Christ came to serve. The first chapter of John's Gospel ratifies that Christ `became one of us' along with Philippians chapter three. Christ was born under Roman rule in occupied Judea (two cultures colliding together) yet He influenced both.
Niebuhr's work still touches on the obvious debate among Christian leaders today of Christ and culture. It is strong in presentation but weak in current application of a postmodern culture. It leaves too much for the reader to interpret for themselves, even in Niebuhr's call for decision in his final chapter. Written near the end of a modern culture the examples are more historical. If this can be overcome by the reader it is vital material for arguing intellectually with a postmodern culture and presents five different perspectives. Unlike material that wants to make a `statement', Niebuhr crosses a difficult bridge that can appear dismantling of the church and its fundamental belief in Christ. He does not challenge the doctrine of Christ (eternal, incarnate, became man, died, buried, resurrected and ascended) but the commission given to the church concerning all that Christ has done. His tone is subtle avoiding all political overtones making the material relevant for our day fifty years after it was written.
If each chapter could have a short journalistic story, from any time in history, explaining how a culture was impacted through Christ against, of, above, as a paradox and transformation of culture, it would attract far more attention in a postmodern culture of today.
By Andrew Fox author of Change Through Challnge
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J Tan
5.0 out of 5 stars I wasn’t ready the first time I read itReviewed in the United States on September 10, 2021
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This classic work didn’t quite stick when I was reading it the first time, but after listening to lectures on YouTube, I see what a gem this is. I now use it often to frame my arguments in my theological program. It very much echoes the variances in the early church, which are alive and well today. It is a systematic work that is useful for examining the past and present. It’s one of the staples of theology.
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Dennis
4.0 out of 5 stars Review of Christ and CultureReviewed in the United States on July 7, 2013
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This work was part of an assignment as a graduate student. The work is very in-depth and comprehensive as a work in Christian ethics and religion. It is not something a layperson would find a "casual" discourse in ethics and religion. As an academic essay, it throughly assesses Christ in relation to human culture and the ramifications therein. It is an essential work for the serious student of religion, culture and ethics.
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James R Knapp Sr
5.0 out of 5 stars but a good read to get you thinkingReviewed in the United States on March 18, 2018
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Had to read this book for a class. It’s a classic and a little heavy, but a good read to get you thinking. Niebuhr is trying to identify patterns in the rather complicated idea of how we interact with culture. When you read it, instead of thinking “whee am I in here”, try to glean examples of how we often fall into several patterns and how does that align with scripture.
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Amazon Customer
5.0 out of 5 stars This book on Christ and Culture is an excellent study in the five ways that Christians can live ...Reviewed in the United States on December 13, 2016
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I am just getting started on reading this one as I first read the book entitled, "The Religious Beliefs of America's Founders " first. This book on Christ and Culture is an excellent study in the five ways that Christians can live their Christianity in the culture in which they live. The fifth option is certainly the best and consistent with Biblical teachings.
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Jason Pratt
3.0 out of 5 stars Would have been four stars, except for one section...Reviewed in the United States on August 8, 2001
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I'm somewhat split on this one--perhaps not surprising, given the topic of the book!<g>
The scope of the book involves Niebuhr's attempts at identifying and categorizing five typologies of 'followers of Christ', with respect to their views concerning what it means to 'follow Christ' and what it means to live in the world. It's an ambitious project, and one which Niebuhr, more often than not, manages to carry off with aplomb, perception and wit.
After explaining why he thinks the topic should be addressed, Niebuhr proceeds by attempting to define 'Christ' and 'culture' in ways which--theoretically--any of his typology groups would accept. This leads to his first problem, for Niebuhr's definition of Christ ends up carrying quite a lot of 'high christology' weight. Not that this bothers _me_ (being a conservative Christian), but when I read it I thought--hmmm, there are some people who try to follow Christ who aren't going to accept that sort of definition. Not surprisingly, when Niebuhr reached the second typology (the 'cultural protestants', i.e. the generally liberal revisionists whom even Niebuhr admits feel free to redefine Christ in terms of whatever they think is most popular in culture at the moment), the people whom he mentions as being part of that group would have either denied Niebuhr's definition of 'Christ', or else would have used the form of that definition while self-consciously and explicitly relegating the form to a nebulous cypher: 'insert your own meaning as you see fit'.
This leads to the second major problem of the book. Niebuhr pretty obviously (and maybe even with a proper sense of charity) wants to grant some real and useful credit to the second typology group as being valid 'witnesses for Christ'. However, even Niebuhr can see (and admits) that they are not witnessing for Christ so much as importing and reshaping the figure of Christ as an authority to validate whatever the cultural focus-de-jour is. This disparity between Niebuhr's purpose and his data leads to numerous contradictions in that section.
For instance, Niebuhr describes Albrecht Ritschl on one page as staying closer to the New Testament Christ than Kant; and then two pages later, Niebuhr explicitly admits that Ritschl's theology was Kantian, and describes it in such terms. Or, relatedly, Ritschl is described as staying closer to the NT than Jefferson and Kant; within the very same paragraph where Niebuhr describes Jefferson and Kant (and Schleirmacher) as 'religion within the limits of reason'--as distinct from Hegel, Emerson and Ritschl who (Niebuhr says) represent the movement toward 'the religion of humanity'. Ritschl is put into some strikingly odd groups for someone whom Niebuhr wants to present as staying particularly close to the NT accounts.
The disparities of the second section (and there are many), culminate when Niebuhr quietly turns away from the pure subjectivity of the 'culture-prot' Christians, and presents them as if they were another type altogether: a type which really is seeking a true unity in "the tradition of culture", not artificially importing it in; a type which may actually be trying to use definitive characteristics of Jesus (whatever those are proposed--and cogently defended!--to be) to "discern" this "unity", rather than tossing away any definitive characteristics which happen not to fit the schema of the particular tradition of the particular culture in question. Niebuhr tacitly turns back to a typology which might possibly have real strength, and which really might accomplish something other than the instigation of an illusionary tautology. By Niebuhr's own admission (and by the tacit admission of the actual evidence he allows to be presented as to means and ends), the 'culture-prot' Christians cannot do this; so, to grant them some credit, Niebuhr must identify them purely by taxonomic convenience (so to speak) with the other culture-positive typologies, who _might_ really accomplish the goal of using "the aid of the knowledge of Christ... to discriminate between the spirits of the times and the Spirit which is from God."
For certainly, the 'culture-prot' Christians, by holding the shape of the target culture as being the final standard for acceptance or rejection (or manufacture!) of data concerning Jesus, are by definition of their own methodology not discriminating between any kinds of spirits--except insofar as they discriminate between spirits of one time and another. If the 1st century Christians could manufacture a "wonderworking supernatural hero", then we can manufacture whatever kind of Jesus _we_ want. Right?
No. We _can_ perhaps do that; but we should not. I have more respect for those "cultured despisers of religion" who have concluded that the early Christians were fairy-tale mongers, and consequently refuse to consider _any_ statement concerning Jesus as being more than a wish-fulfillment gloss (even modern apostate statements); than for those revisionists whose strategy is a conscious embracement of wish-fulfillment illusion. One of these groups might not be blaspheming, in the end, against the Holy Spirit; but one of them definitely is, even if the shape of Jesus they end up with seems to speak in favor of the Son of Man.
However, despite the deep problems with Niebuhr's attempt to make his second typology work within his thesis, I do think that he manages to say some internally consistent things about the other four groups (though he verges close on the edge of useless parody in his discussion of the exclusivists). His mis-analysis of the second typology is so out-of-place with the rest of his book, that it sticks out in my mind like a tumor on a generally healthy nose. Or, to put it another way: the rest of his book may not be perfect, but compared to that section on his second typology group, it looks like a masterwork.
At any rate, despite the severe intrinsic weaknesses of that one section, I do recommend the book as an otherwise balanced and comparative look at strengths and weaknesses among artificially (but somewhat usefully) distinguished classes of Christians and our attempts to deal both with Christ and the cultures around us.
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STORMTROOPER
5.0 out of 5 stars very informative even though I don't agree with everything he ...Reviewed in the United States on March 24, 2016
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very informative even though I don't agree with everything he says, but hey, you never truly learn what the other person is truly thinking unless you hear it or read it for yourself. So, in that light, I really appreciate an honest liberal set of beliefs. I wanted to find out more on liberalism's varying views and this book certainly does the job.
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Zach
3.0 out of 5 stars Solid book but not the easiest readReviewed in the United States on January 27, 2018
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I wrestle with my appreciation for this book. I think the categories or types Niebuhr discusses and outlines are very helpful for the discussion of Christ and culture, and yet there were times where I felt he was almost portraying a caricature of the people he was presenting as examples of each approach. I know his presentation of Luther failed to adequately embrace the nuances of the great Reformer's evolving theology over the years. I though his presentation of Paul's thought was saddeningly simple at best and deceivingly stereotypical at worst. I understand why he created these types for the discussion, because they represent ideals which many proponents of different approaches to how to engage culture as a Christian fall into. And yet the 'types' were almost too pure to be comfortable for any one person to be associated with. I am just uncomfortable lumping Paul, Marcion, and Luther all together...despite the similarity in their thoughts which Niebuhr raises.
Niebuhr's style was really hard for me to settle into as well. He tends to indulge in logical motifs, drawing out an idea and reiterating it multiple ways to better describe it and draw out some deeper thoughts about it. It's a rhetorical technique which yields a greater effect when spoken, in my opinion. As a reader I found my attention drifting easily. So it wasn't the easiest read, though there were places where I think Niebuhr really stumbled across an insightful way to describe something.
Ultimately, I think it is a solid book for scholars dealing with engaging culture to read. And the categories/types Niebuhr discusses can probably be helpful to pastors as they strive to shepherd their people, to help them think well about how to engage culture as a Christian. Yet it's not the easiest read, so brace yourself.
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Patty H.
4.0 out of 5 stars Challenging but fascinating. At times difficult to process, ...Reviewed in the United States on June 27, 2018
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Challenging but fascinating. At times difficult to process, but clear once I took the time. A beneficial look at the relationship between Christ and various cultures, historical and contemporary.
Rachel
3.0 out of 5 stars Recommended for those in seminaryReviewed in the United States on September 16, 2013
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The wording is lengthy and the vocabulary unfamiliar to the layperson. A person who is familiar with the author would have an easier understanding of the writer. A person who has attended seminary would benefit from the reading of this book. As a college students minoring in biblical studies, I found this book uninteresting.
MKMM
4.0 out of 5 stars GREAT overview of 5 types of Christian ethicsReviewed in the United States on April 2, 2014
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This is an interesting and accessible introduction to the types of Christian ethics. Niebuhr outlines the ways in which Christ and culture intersect in moral theology.
George Miranda
5.0 out of 5 stars This book is still relevant - perhaps more relevant now ...Reviewed in the United States on August 26, 2017
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This book is still relevant - perhaps more relevant now than ever, given the unholy alliance these days between the evangelical Christian movement and the populist right-wing segment of the Republican party.
Charlotte Malone
4.0 out of 5 stars Four StarsReviewed in the United States on September 28, 2016
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The book was fine. I used it for study purposes.
BOM Linda
4.0 out of 5 stars Five StarsReviewed in the United States on April 16, 2015
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Like this book. I want to read it this weekend.
EDWARD OBRIEN
1.0 out of 5 stars Christ and Culture is a challenge.Reviewed in the United States on April 21, 2014
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This book is poorly written, vague, travels in circular logic, and is historically inaccurate. It is written from an odd point of view, and I would not recommend it at all. The only reason I bought it, is I needed it for a college class. The author writes poor ideas, backed up with flimsy examples, and avoids the true works, deeds and philosophical and religious ideas of the people that he lists in his book. It is very confusing, and I do not recommend it if possible.
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Samuel Magill
5.0 out of 5 stars Excellent introduction by Gustafson.Reviewed in the United States on January 10, 2014
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Having read this book 60 years ago, I appreciated the introductory analysis by James Gustafson. I agree that Niebuhr's typology was ground breaking and a very useful way to understand the tensions between Christ and the cultural context.
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F. McGavran
5.0 out of 5 stars A Classic Worth RereadingReviewed in the United States on December 9, 2010
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This is the now classic investigation of the different types of Christian responses to the relationship of Jesus Christ to culture. Although Richard Niebuhr's stated purpose is to understand the various types, his constant focus on Christ provides deep insights into the Christian faith.
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5.0 out of 5 stars This is a great book, but it is not written in laymen's ...Reviewed in the United States on March 13, 2017
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This is a great book, but it is not written in laymen's terms; the book contains advanced theological jargon.
Glasgow
3.0 out of 5 stars Three StarsReviewed in the United States on January 4, 2015
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This is very serious reading and you must take time to absorb and digest the text.
Phillip Crenshaw
5.0 out of 5 stars Thank You!Reviewed in the United States on January 22, 2013
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I apologize for sending this response a semester late. I needed this book for a class of mine called Christ and Culture. The book came in great condition and I am truly grateful!
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Dana Stelian
5.0 out of 5 stars This is a wonderfully insightful bookReviewed in the United States on August 30, 2015
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This is a wonderfully insightful book! A must read for every Christian who lives in the world of Culture!
Gary N. Matthews
5.0 out of 5 stars Very useful bookReviewed in the United States on January 21, 2012
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I had read this book many years ago, and still have it in my library. I think it is a very useful book, and bought this copy for a friend.
Marilyn King
5.0 out of 5 stars ... used it for a class and it was very useful.Reviewed in the United States on June 27, 2017
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I used it for a class and it was very useful.
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SESBOB
2.0 out of 5 stars A difficult read.Reviewed in the United States on December 7, 2013
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I rated this book low...not for the content but because it was so difficult to read. Unless you are
a theologian, I suspect this book is too difficult for most readers to appreciate.
Gennady Mishin
5.0 out of 5 stars Five StarsReviewed in the United States on March 14, 2017
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OK
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2.0 out of 5 stars Dated and BORINGReviewed in the United States on August 22, 2013
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This is a very wordy book. He needed an editor. Examples aren't relevant to today but base information would be. Very boring!
E.Hessamfar
5.0 out of 5 stars InsightfulReviewed in the United States on April 3, 2007
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Very insightful and thought provoking. Made me question many of my views and my perspective of other Christians.
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Will Harvey
4.0 out of 5 stars Christi Above, Of, In Paradox with, Against, and Transforming CultureReviewed in the United States on July 16, 2012
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This work is timeless...as much for the content as for the battle that Niebuhr was waging early in his ministry. Christ and Culture is his lecture given at Austin Presbyterian Seminary where his parishoner and noted Old Testament scholar, Prescott Williams, was a member of the faculty. Reinhold Niebuhr, H. Richard's brother, was in a Michigan parish whose parishioners were mostly middle income auto workers and union members and baptized Williams. Reinhold Niebuhr championed their cause from a Christian perspective and in the lead up to World War II he and his older brother called for resistance of Hitler's program in Germany. During that time Reinhold Niebuhr is sometimes credited with writing the Serenity Prayer....a prayer aimed at social justice and the courage to take a stand against evil. It was H. Richard's brother Reinhold who is most often credited with doing so. The prayer was commandeered by Frank Buchman, founder of Alcoholics Anonymous and close friend of Henry Ford whose support of Hitler's programs and distrust of Jews was chronicled in his series of articles in Ford's Dearborn, Michigan newspaper. Henry Ford's chauffeur was A.G. Collin, a close friend of Henry Ford's brother in law, Milton Bryant. Collin is a relative of a layman close to leadership of Austin Seminary, A.M. "Red" Olander and Harvey Olander who wrote a story for the Hutto Heritage Foundation in Hutto, Texas chronicling Collin's work for Ford, Harvey Firestone and John Burroughs, all believed to be among the German Bund's leading supporters and part of the "business plot" that involved twice decorated Congressional Medal of Honor winner, General Smedley Darlington Butler. Most of this is never discussed in American civics classes or even advanced history programs. Christ and culture are still going at it and though the wrong seems oft so strong.....he's still transforming it? Yes, still transforming it, Henry! Richard's brother, Reinhold Niebuhr, wrote a chapter on Frank Buchman and the Oxford Movement in his book Christianity and Power Politics, but suffice it to say that the Oxford Movement had identified with Hitler's Germany in the dark decade of the 1930's and had this ideological battle not been waged? Both Niebuhr brothers were at the center of the storm and so HRN knows whereof he speaks. With the Christ "of", "over", "against", "in paradox with" and "Christ transforming" culture and I believe that Niebuhr would say that we are in an era where his favorite....transforming....is in a lull.
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Justin Farley
4.0 out of 5 stars Approach (http://justinfarley.blogspot.com/2009/06/approach.html)Reviewed in the United States on September 12, 2009
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I recently completed a reading critique of H. Richard Niebuhr's Christ and Culture. Here are a few of my observations:
1. The author's main purpose in writing this book was to rediscover healthy interaction between Christ and culture. Christians "[belong] to that community of men for whom Jesus Christ is of supreme importance as the key to the understanding of themselves and their world" while culture is the "total process of human activity" (Niebuhr, 11, 32). Approaches include opposition which demands a decision between the two, agreement which perceives Jesus as the peak of cultural accomplishment, syntheticism which alternates between the two, polarity which proposes different loyalties, and the conversionists which hold to Christ as transformational (39).
2. The author's instruction concerning cross-cultural was helpful. Paul warns, "Do not be conformed to this world, but be transformed by the renewal of your mind" (Rom. 12:2). Jesus demands an allegiance to his Kingdom and love of others (Niebuhr, 47). However, the church is also instructed not to love the world - "a culture that is concerned with temporal and passing values" (48). Christ versus culture, in its separatist extreme, influences methods such as monasticism and sectarianism. This approach bans all government involvement but establishes new social structures (56).
Another item of instruction that was appreciated was the teaching of the Christ-of-culture method. The church has had to come to terms with "the universal meaning of the gospel, and the truth that Jesus is the savior, not of a selected little band of saints, but of the world" (105). He took great effort to express a holiness exemplified by action and a Kingdom with implications within government and religion (106). However, this approach does have the propensity to misrepresent the biblical Jesus. Proponents focus on sections, build upon them, and thus recreate an imaginary Messiah (109). Such doctrines affected are "sin, grace, and the Trinity" (110).
3. The most helpful part of the book was the teaching on the paradox between Christ and culture. Martin Luther dangerously "discerned the rules to be followed in cultural life were independent of Christian or church law" (174). Dualism has thus led to a compartmentalization in government, science, business and education (185)
4. The quotation that seemed particularly important was "In their understanding of sin the conversionists . . . note that [sin] is deeply rooted in the human soul, that it pervades all man's work, and that there are no graduations of corruption, however various its symptoms" (191). This method holds to a Creator who is involved in creation, a humanity that has chosen to rebel against him and a history that is a result of an interaction between the two (194). Such a perspective suggests that "Jesus is the transformer of culture . . . he redirects, reinvigorates, and regenerates" (209).
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4.0 out of 5 stars Dated . . . but . . . FoundationalReviewed in the United States on March 26, 2004
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What do I mean by dated . . . but . . . foundational?
DATED
Christ and Culture has been around for over half a century now. When first penned it attempted to describe all the various ways in which Christians interact with culture, and make sense of it. The book was profound, for its time period. However, a lot of theology has been written since 1951 and culture has changed even more. At first glance the reader might find himself or herself toying with several ideas that are more recent than Niebur's.
FOUNDATIONAL
This book made such a splash that some Christian colleges adopted similar classes. This was the prevailing text. Therefore, most of the ideas on this subject that churn in the modern Christian reader's mind were formed in reaction to this book, even if the reader is unaware of it. Therefore, if the reader of today can grasp the concepts of this work, that reader will have a deeper understanding of his or her own beliefs.
RECOMMENDATION
This book is dated, but not outdated. Read it and compare it with newer works for a broader grasp of the subject. By the way, this is one of the most important subjects that today's Christian can wrestle with. Too many of our Christians react to culture with limited understanding of what they are doing or why they are doing it. We Protestants, of which I am one, are horribly weak in our understanding of what it means to be the Church of Jesus Christ in a fallen world.
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Adam V. Floyd
1.0 out of 5 stars Horribly written, disorganized messReviewed in the United States on May 23, 2024
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I’m shocked by the positive reviews. The book is written in a pretentious style which was commonly used in academia in the 60’s and 70’s, and is unfortunately, making a comeback. All too often, this style is used to mask mundane or muddled ideas in a cloud of made up terminology and unnecessarily large words and long run on sentences. He sounds smart, must know what he’s talking about.
He’s ideas are completely muddled. Half the time, it’s impossible to tell whose ideas he’s discussing. He constantly drops 5 or 6 names into a page-long sentence and rambles on jumping from idea to idea. Look inside the book, before purchasing. Here’s an example of his writing:
One is tempted to interpret Tolstoy’s and Ritschl’s powerful contemporary Joachim Pencil, Pope Leo XIII, as Christian of the synthetic school. During his epoch-making pontificate he drew the Roman Catholic Church out of its isolationism and its tendency to think of true Christianity as an alien society in a strange world.
That sounds so much smarter than, Pope Leo XIII changed the Catholic Church from isolating itself from society to being a part of it.
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Adam C. Roberts
2.0 out of 5 stars OverkillReviewed in the United States on August 27, 2023
Format: Paperback
It starts off interesting enough going through the history of where the Church has been in relation to culture, but after awhile, it is just plain excessive. Then, you get all the way to the end (spoiler alert but it's not much of a spoiler) and he basically says that everyone needs to figure out where they stand with culture on their own.
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land lover
5.0 out of 5 stars A classicReviewed in the United States on August 5, 2016
Called a "superb piece of analytical writing," by Hutchinson from the NY Times Book Review, this book stands as a classic. Ramsey, from the Journal of Religion, declared it to be "one outstanding book is the field of basic Christian social ethics."
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Soren R.
5.0 out of 5 stars culture is raving mad.Reviewed in the United States on April 1, 2007
Format: Paperback
so, from the beginning... its good. I mean you immediately get the sense of where it is going and which role Niehbur's interprets christ as playing but his interpretation of culture as "that artificial secondary environment that man superimposes upon the real..." is quite interesting. its something i can almost agree with, yet enjoy considering. creates a context for stimulating conversation about the substance of culture itself.
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Dan Gatti
5.0 out of 5 stars you can't read this and be unaffected.Reviewed in the United States on October 5, 2001
Format: Paperback
Christ and Culture is one of those books that will forever change the way a person of faith understands their relationship to God and those around him. In part, Niebuhr is able to make this book so impactful because he himself avoids most value judgments about the merits of the perspectives he looks at; while he does (persuasively, I would add) advocate the fifth position, his discussion of each of the five categories is fair and even-handed. Indeed, his typology is consistant with his view that there is no single answer to this "enduring dilemma". No matter which of the categories you most feel compelled by, this method of even handed analysis is sure to build your appreciation of other Christian answers to the problem, and it forces you to examine your own view of this critical question.
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Simon L. Chow
2.0 out of 5 stars Not helfpul in developing a Biblical positionReviewed in the United States on February 6, 2007
Format: Paperback
The only helpful thing in this book was the description of the five types. This does provide a framework for analyzing different position. The types could have been defined in a much shorter work.
The book does not offer clear Biblical argumentaion for or against differnt views. One flaw (which is apparently common in Liberal theology) is that he talks about the New testament writers postions as if they were contrary and not complementary to each other. For example he talks about Pauline and Johanine Theology as if they had separate, and contradictory on some points, views.
With each view Neibhur talks about a few historical people who have held this view. These people are for the most part extremist who have taken one idea and thrown out the rest of the Bible. The majority of them were heretics. The association of each view with some very extreme exponents of it may give the conservative Christian the impression that the view itself is heretical (Which it may or may not be).
More work needs to be done on this subject with Biblical argumentation for the different views.
If in reading this book you are (as I was) attempting to develop a Biblical theology of Christ and Culture I believe you will find it a dissapointment.
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P. Lim
4.0 out of 5 stars Great Concepts but Difficult ReadingReviewed in the United States on March 17, 2006
Format: Paperback
I thought the 5 approaches were good but the reading is tedious and difficult. Actually, I thought the articles and reviews ABOUT this book were much easier to understand and more helpful on the subject than the book itself.
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kelly
3.0 out of 5 stars A very tough readReviewed in the United States on October 17, 2010
Format: Paperback
I read the book as part of a history class for seminary. I needed another book just to decipher what his points really are. I appreciate the subject, I wish that someone would write a newer book that is a more engaging read.
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Robert Knetsch
3.0 out of 5 stars A good start on religion and cultureReviewed in the United States on October 17, 2000
Format: Paperback
Christians believe that Christ must somehow interact with culture. Some of these believe that this means that Christians interact best with their culture when completely removed from it; nonethless, this is stilla response.
The Neibuhr brothers have been essential in the early 20th century neo-conservative movement. This book by Richard is no less importnat in modern theological development. It categorizes various approaches to culture as Christian try to live out their faith in these divisive times. Nonetheless, while it is not lacking in insight, it is somewhat too catagorical. Christians do not neatly fit into these boxes, and sometimes drift from one to another.
One category, for example, "Christ Transforming Culture" is problematic. Most Christians view themselves as taking part in transforming culture. Clearly this is Neibuhr's preferential approach to culture, but his definition is by no means the same as that of someone that he would classify as Christ Against culture. To the ones of the latter category, is it not in the act itself of acting against culture (e.g., anti-war, anti-poverty) that we can truly transform it?
Notwithstanding this critique, it is a good beginning to sociology and Christian thought.
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==
Craig Calhoun
5.0 out of 5 stars Like the title says...Reviewed in the United Kingdom on April 6, 2015
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The classic, and worth rereading, though it does seem dated in places.
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Kindle Customer
3.0 out of 5 stars Dated, yet controversially relevant.Reviewed in the United Kingdom on February 8, 2021
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This book is dated, but the themes can be still relevant today, although controversially.
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Mr M.A.Gisbourne
4.0 out of 5 stars Four StarsReviewed in the United Kingdom on February 4, 2015
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A good read if a little dated now - but the truths still apply
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==
==
This is a well organized argument presenting five sides to a critical problem between Christ and culture. Niebuhr argues Christ against culture, Christ of culture, Christ above culture, Christ and culture in paradox and finally Christ transforming culture. Although his postscript to these arguments is inconclusive, he does call for a decision, not from the community of faith but from the individual to decide. He begins with an impasse that Christ is sinless but culture is sinful overlaying this with veneers of scripture that seem to contradict. For instance, we are called out of the world but are also sent into the world. Throughout each argument Christ is presented as central but the application to culture swings from rejecting homes, property and the protecting hand of government, seen in the life of Tolstoy, to a harmony of Christ and culture. The latter has a danger of interpreting culture through Christ, but also Christ through culture.
Although each of the five arguments is persuasive, Christ and the transformation of culture appear to be stronger theologically. Niebuhr calls the Christian with this view a `conversionist.' The argument is that God is our Creator and that his creation was `good'. The work of the Christian is to bring Christ into culture transforming it for our `good'. Culture itself is something God made and cannot be the source of sin. Therefore culture is neither good nor bad. The Christian who lives for Christ by keeping their focus on him in a positive and productive manner will bring a Christ-centeredness into culture. Virtues of hope, love and peace become part of everyday life.
My disagreement is not with the various arguments presented but an agreement where there is no conclusion. Christ against culture has probably done more harm in creating separatists not only between Christ and culture but within the Body of Christ. Niebuhr correctly notes that very little has been accomplished in this view of Christ against culture within any point of history. Sin does not find its origin in culture although it finds a place there. Therefore culture must not be opposed and rejected escaping the community Christ came to serve. The first chapter of John's Gospel ratifies that Christ `became one of us' along with Philippians chapter three. Christ was born under Roman rule in occupied Judea (two cultures colliding together) yet He influenced both.
Niebuhr's work still touches on the obvious debate among Christian leaders today of Christ and culture. It is strong in presentation but weak in current application of a postmodern culture. It leaves too much for the reader to interpret for themselves, even in Niebuhr's call for decision in his final chapter. Written near the end of a modern culture the examples are more historical. If this can be overcome by the reader it is vital material for arguing intellectually with a postmodern culture and presents five different perspectives. Unlike material that wants to make a `statement', Niebuhr crosses a difficult bridge that can appear dismantling of the church and its fundamental belief in Christ. He does not challenge the doctrine of Christ (eternal, incarnate, became man, died, buried, resurrected and ascended) but the commission given to the church concerning all that Christ has done. His tone is subtle avoiding all political overtones making the material relevant for our day fifty years after it was written.
If each chapter could have a short journalistic story, from any time in history, explaining how a culture was impacted through Christ against, of, above, as a paradox and transformation of culture, it would attract far more attention in a postmodern culture of today.
By Andrew Fox author of Change Through Challnge
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J Tan
5.0 out of 5 stars I wasn’t ready the first time I read itReviewed in the United States on September 10, 2021
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This classic work didn’t quite stick when I was reading it the first time, but after listening to lectures on YouTube, I see what a gem this is. I now use it often to frame my arguments in my theological program. It very much echoes the variances in the early church, which are alive and well today. It is a systematic work that is useful for examining the past and present. It’s one of the staples of theology.
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Dennis
4.0 out of 5 stars Review of Christ and CultureReviewed in the United States on July 7, 2013
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This work was part of an assignment as a graduate student. The work is very in-depth and comprehensive as a work in Christian ethics and religion. It is not something a layperson would find a "casual" discourse in ethics and religion. As an academic essay, it throughly assesses Christ in relation to human culture and the ramifications therein. It is an essential work for the serious student of religion, culture and ethics.
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James R Knapp Sr
5.0 out of 5 stars but a good read to get you thinkingReviewed in the United States on March 18, 2018
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Had to read this book for a class. It’s a classic and a little heavy, but a good read to get you thinking. Niebuhr is trying to identify patterns in the rather complicated idea of how we interact with culture. When you read it, instead of thinking “whee am I in here”, try to glean examples of how we often fall into several patterns and how does that align with scripture.
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Amazon Customer
5.0 out of 5 stars This book on Christ and Culture is an excellent study in the five ways that Christians can live ...Reviewed in the United States on December 13, 2016
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I am just getting started on reading this one as I first read the book entitled, "The Religious Beliefs of America's Founders " first. This book on Christ and Culture is an excellent study in the five ways that Christians can live their Christianity in the culture in which they live. The fifth option is certainly the best and consistent with Biblical teachings.
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Jason Pratt
3.0 out of 5 stars Would have been four stars, except for one section...Reviewed in the United States on August 8, 2001
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I'm somewhat split on this one--perhaps not surprising, given the topic of the book!<g>
The scope of the book involves Niebuhr's attempts at identifying and categorizing five typologies of 'followers of Christ', with respect to their views concerning what it means to 'follow Christ' and what it means to live in the world. It's an ambitious project, and one which Niebuhr, more often than not, manages to carry off with aplomb, perception and wit.
After explaining why he thinks the topic should be addressed, Niebuhr proceeds by attempting to define 'Christ' and 'culture' in ways which--theoretically--any of his typology groups would accept. This leads to his first problem, for Niebuhr's definition of Christ ends up carrying quite a lot of 'high christology' weight. Not that this bothers _me_ (being a conservative Christian), but when I read it I thought--hmmm, there are some people who try to follow Christ who aren't going to accept that sort of definition. Not surprisingly, when Niebuhr reached the second typology (the 'cultural protestants', i.e. the generally liberal revisionists whom even Niebuhr admits feel free to redefine Christ in terms of whatever they think is most popular in culture at the moment), the people whom he mentions as being part of that group would have either denied Niebuhr's definition of 'Christ', or else would have used the form of that definition while self-consciously and explicitly relegating the form to a nebulous cypher: 'insert your own meaning as you see fit'.
This leads to the second major problem of the book. Niebuhr pretty obviously (and maybe even with a proper sense of charity) wants to grant some real and useful credit to the second typology group as being valid 'witnesses for Christ'. However, even Niebuhr can see (and admits) that they are not witnessing for Christ so much as importing and reshaping the figure of Christ as an authority to validate whatever the cultural focus-de-jour is. This disparity between Niebuhr's purpose and his data leads to numerous contradictions in that section.
For instance, Niebuhr describes Albrecht Ritschl on one page as staying closer to the New Testament Christ than Kant; and then two pages later, Niebuhr explicitly admits that Ritschl's theology was Kantian, and describes it in such terms. Or, relatedly, Ritschl is described as staying closer to the NT than Jefferson and Kant; within the very same paragraph where Niebuhr describes Jefferson and Kant (and Schleirmacher) as 'religion within the limits of reason'--as distinct from Hegel, Emerson and Ritschl who (Niebuhr says) represent the movement toward 'the religion of humanity'. Ritschl is put into some strikingly odd groups for someone whom Niebuhr wants to present as staying particularly close to the NT accounts.
The disparities of the second section (and there are many), culminate when Niebuhr quietly turns away from the pure subjectivity of the 'culture-prot' Christians, and presents them as if they were another type altogether: a type which really is seeking a true unity in "the tradition of culture", not artificially importing it in; a type which may actually be trying to use definitive characteristics of Jesus (whatever those are proposed--and cogently defended!--to be) to "discern" this "unity", rather than tossing away any definitive characteristics which happen not to fit the schema of the particular tradition of the particular culture in question. Niebuhr tacitly turns back to a typology which might possibly have real strength, and which really might accomplish something other than the instigation of an illusionary tautology. By Niebuhr's own admission (and by the tacit admission of the actual evidence he allows to be presented as to means and ends), the 'culture-prot' Christians cannot do this; so, to grant them some credit, Niebuhr must identify them purely by taxonomic convenience (so to speak) with the other culture-positive typologies, who _might_ really accomplish the goal of using "the aid of the knowledge of Christ... to discriminate between the spirits of the times and the Spirit which is from God."
For certainly, the 'culture-prot' Christians, by holding the shape of the target culture as being the final standard for acceptance or rejection (or manufacture!) of data concerning Jesus, are by definition of their own methodology not discriminating between any kinds of spirits--except insofar as they discriminate between spirits of one time and another. If the 1st century Christians could manufacture a "wonderworking supernatural hero", then we can manufacture whatever kind of Jesus _we_ want. Right?
No. We _can_ perhaps do that; but we should not. I have more respect for those "cultured despisers of religion" who have concluded that the early Christians were fairy-tale mongers, and consequently refuse to consider _any_ statement concerning Jesus as being more than a wish-fulfillment gloss (even modern apostate statements); than for those revisionists whose strategy is a conscious embracement of wish-fulfillment illusion. One of these groups might not be blaspheming, in the end, against the Holy Spirit; but one of them definitely is, even if the shape of Jesus they end up with seems to speak in favor of the Son of Man.
However, despite the deep problems with Niebuhr's attempt to make his second typology work within his thesis, I do think that he manages to say some internally consistent things about the other four groups (though he verges close on the edge of useless parody in his discussion of the exclusivists). His mis-analysis of the second typology is so out-of-place with the rest of his book, that it sticks out in my mind like a tumor on a generally healthy nose. Or, to put it another way: the rest of his book may not be perfect, but compared to that section on his second typology group, it looks like a masterwork.
At any rate, despite the severe intrinsic weaknesses of that one section, I do recommend the book as an otherwise balanced and comparative look at strengths and weaknesses among artificially (but somewhat usefully) distinguished classes of Christians and our attempts to deal both with Christ and the cultures around us.
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STORMTROOPER
5.0 out of 5 stars very informative even though I don't agree with everything he ...Reviewed in the United States on March 24, 2016
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very informative even though I don't agree with everything he says, but hey, you never truly learn what the other person is truly thinking unless you hear it or read it for yourself. So, in that light, I really appreciate an honest liberal set of beliefs. I wanted to find out more on liberalism's varying views and this book certainly does the job.
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Zach
3.0 out of 5 stars Solid book but not the easiest readReviewed in the United States on January 27, 2018
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I wrestle with my appreciation for this book. I think the categories or types Niebuhr discusses and outlines are very helpful for the discussion of Christ and culture, and yet there were times where I felt he was almost portraying a caricature of the people he was presenting as examples of each approach. I know his presentation of Luther failed to adequately embrace the nuances of the great Reformer's evolving theology over the years. I though his presentation of Paul's thought was saddeningly simple at best and deceivingly stereotypical at worst. I understand why he created these types for the discussion, because they represent ideals which many proponents of different approaches to how to engage culture as a Christian fall into. And yet the 'types' were almost too pure to be comfortable for any one person to be associated with. I am just uncomfortable lumping Paul, Marcion, and Luther all together...despite the similarity in their thoughts which Niebuhr raises.
Niebuhr's style was really hard for me to settle into as well. He tends to indulge in logical motifs, drawing out an idea and reiterating it multiple ways to better describe it and draw out some deeper thoughts about it. It's a rhetorical technique which yields a greater effect when spoken, in my opinion. As a reader I found my attention drifting easily. So it wasn't the easiest read, though there were places where I think Niebuhr really stumbled across an insightful way to describe something.
Ultimately, I think it is a solid book for scholars dealing with engaging culture to read. And the categories/types Niebuhr discusses can probably be helpful to pastors as they strive to shepherd their people, to help them think well about how to engage culture as a Christian. Yet it's not the easiest read, so brace yourself.
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Patty H.
4.0 out of 5 stars Challenging but fascinating. At times difficult to process, ...Reviewed in the United States on June 27, 2018
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Challenging but fascinating. At times difficult to process, but clear once I took the time. A beneficial look at the relationship between Christ and various cultures, historical and contemporary.
Rachel
3.0 out of 5 stars Recommended for those in seminaryReviewed in the United States on September 16, 2013
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The wording is lengthy and the vocabulary unfamiliar to the layperson. A person who is familiar with the author would have an easier understanding of the writer. A person who has attended seminary would benefit from the reading of this book. As a college students minoring in biblical studies, I found this book uninteresting.
MKMM
4.0 out of 5 stars GREAT overview of 5 types of Christian ethicsReviewed in the United States on April 2, 2014
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This is an interesting and accessible introduction to the types of Christian ethics. Niebuhr outlines the ways in which Christ and culture intersect in moral theology.
George Miranda
5.0 out of 5 stars This book is still relevant - perhaps more relevant now ...Reviewed in the United States on August 26, 2017
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This book is still relevant - perhaps more relevant now than ever, given the unholy alliance these days between the evangelical Christian movement and the populist right-wing segment of the Republican party.
Charlotte Malone
4.0 out of 5 stars Four StarsReviewed in the United States on September 28, 2016
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The book was fine. I used it for study purposes.
BOM Linda
4.0 out of 5 stars Five StarsReviewed in the United States on April 16, 2015
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Like this book. I want to read it this weekend.
EDWARD OBRIEN
1.0 out of 5 stars Christ and Culture is a challenge.Reviewed in the United States on April 21, 2014
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This book is poorly written, vague, travels in circular logic, and is historically inaccurate. It is written from an odd point of view, and I would not recommend it at all. The only reason I bought it, is I needed it for a college class. The author writes poor ideas, backed up with flimsy examples, and avoids the true works, deeds and philosophical and religious ideas of the people that he lists in his book. It is very confusing, and I do not recommend it if possible.
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Samuel Magill
5.0 out of 5 stars Excellent introduction by Gustafson.Reviewed in the United States on January 10, 2014
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Having read this book 60 years ago, I appreciated the introductory analysis by James Gustafson. I agree that Niebuhr's typology was ground breaking and a very useful way to understand the tensions between Christ and the cultural context.
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F. McGavran
5.0 out of 5 stars A Classic Worth RereadingReviewed in the United States on December 9, 2010
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This is the now classic investigation of the different types of Christian responses to the relationship of Jesus Christ to culture. Although Richard Niebuhr's stated purpose is to understand the various types, his constant focus on Christ provides deep insights into the Christian faith.
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Amazon Customer
5.0 out of 5 stars This is a great book, but it is not written in laymen's ...Reviewed in the United States on March 13, 2017
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This is a great book, but it is not written in laymen's terms; the book contains advanced theological jargon.
Glasgow
3.0 out of 5 stars Three StarsReviewed in the United States on January 4, 2015
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This is very serious reading and you must take time to absorb and digest the text.
Phillip Crenshaw
5.0 out of 5 stars Thank You!Reviewed in the United States on January 22, 2013
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I apologize for sending this response a semester late. I needed this book for a class of mine called Christ and Culture. The book came in great condition and I am truly grateful!
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Dana Stelian
5.0 out of 5 stars This is a wonderfully insightful bookReviewed in the United States on August 30, 2015
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This is a wonderfully insightful book! A must read for every Christian who lives in the world of Culture!
Gary N. Matthews
5.0 out of 5 stars Very useful bookReviewed in the United States on January 21, 2012
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I had read this book many years ago, and still have it in my library. I think it is a very useful book, and bought this copy for a friend.
Marilyn King
5.0 out of 5 stars ... used it for a class and it was very useful.Reviewed in the United States on June 27, 2017
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I used it for a class and it was very useful.
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SESBOB
2.0 out of 5 stars A difficult read.Reviewed in the United States on December 7, 2013
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I rated this book low...not for the content but because it was so difficult to read. Unless you are
a theologian, I suspect this book is too difficult for most readers to appreciate.
Gennady Mishin
5.0 out of 5 stars Five StarsReviewed in the United States on March 14, 2017
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OK
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2.0 out of 5 stars Dated and BORINGReviewed in the United States on August 22, 2013
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This is a very wordy book. He needed an editor. Examples aren't relevant to today but base information would be. Very boring!
E.Hessamfar
5.0 out of 5 stars InsightfulReviewed in the United States on April 3, 2007
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Very insightful and thought provoking. Made me question many of my views and my perspective of other Christians.
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Will Harvey
4.0 out of 5 stars Christi Above, Of, In Paradox with, Against, and Transforming CultureReviewed in the United States on July 16, 2012
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This work is timeless...as much for the content as for the battle that Niebuhr was waging early in his ministry. Christ and Culture is his lecture given at Austin Presbyterian Seminary where his parishoner and noted Old Testament scholar, Prescott Williams, was a member of the faculty. Reinhold Niebuhr, H. Richard's brother, was in a Michigan parish whose parishioners were mostly middle income auto workers and union members and baptized Williams. Reinhold Niebuhr championed their cause from a Christian perspective and in the lead up to World War II he and his older brother called for resistance of Hitler's program in Germany. During that time Reinhold Niebuhr is sometimes credited with writing the Serenity Prayer....a prayer aimed at social justice and the courage to take a stand against evil. It was H. Richard's brother Reinhold who is most often credited with doing so. The prayer was commandeered by Frank Buchman, founder of Alcoholics Anonymous and close friend of Henry Ford whose support of Hitler's programs and distrust of Jews was chronicled in his series of articles in Ford's Dearborn, Michigan newspaper. Henry Ford's chauffeur was A.G. Collin, a close friend of Henry Ford's brother in law, Milton Bryant. Collin is a relative of a layman close to leadership of Austin Seminary, A.M. "Red" Olander and Harvey Olander who wrote a story for the Hutto Heritage Foundation in Hutto, Texas chronicling Collin's work for Ford, Harvey Firestone and John Burroughs, all believed to be among the German Bund's leading supporters and part of the "business plot" that involved twice decorated Congressional Medal of Honor winner, General Smedley Darlington Butler. Most of this is never discussed in American civics classes or even advanced history programs. Christ and culture are still going at it and though the wrong seems oft so strong.....he's still transforming it? Yes, still transforming it, Henry! Richard's brother, Reinhold Niebuhr, wrote a chapter on Frank Buchman and the Oxford Movement in his book Christianity and Power Politics, but suffice it to say that the Oxford Movement had identified with Hitler's Germany in the dark decade of the 1930's and had this ideological battle not been waged? Both Niebuhr brothers were at the center of the storm and so HRN knows whereof he speaks. With the Christ "of", "over", "against", "in paradox with" and "Christ transforming" culture and I believe that Niebuhr would say that we are in an era where his favorite....transforming....is in a lull.
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Justin Farley
4.0 out of 5 stars Approach (http://justinfarley.blogspot.com/2009/06/approach.html)Reviewed in the United States on September 12, 2009
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I recently completed a reading critique of H. Richard Niebuhr's Christ and Culture. Here are a few of my observations:
1. The author's main purpose in writing this book was to rediscover healthy interaction between Christ and culture. Christians "[belong] to that community of men for whom Jesus Christ is of supreme importance as the key to the understanding of themselves and their world" while culture is the "total process of human activity" (Niebuhr, 11, 32). Approaches include opposition which demands a decision between the two, agreement which perceives Jesus as the peak of cultural accomplishment, syntheticism which alternates between the two, polarity which proposes different loyalties, and the conversionists which hold to Christ as transformational (39).
2. The author's instruction concerning cross-cultural was helpful. Paul warns, "Do not be conformed to this world, but be transformed by the renewal of your mind" (Rom. 12:2). Jesus demands an allegiance to his Kingdom and love of others (Niebuhr, 47). However, the church is also instructed not to love the world - "a culture that is concerned with temporal and passing values" (48). Christ versus culture, in its separatist extreme, influences methods such as monasticism and sectarianism. This approach bans all government involvement but establishes new social structures (56).
Another item of instruction that was appreciated was the teaching of the Christ-of-culture method. The church has had to come to terms with "the universal meaning of the gospel, and the truth that Jesus is the savior, not of a selected little band of saints, but of the world" (105). He took great effort to express a holiness exemplified by action and a Kingdom with implications within government and religion (106). However, this approach does have the propensity to misrepresent the biblical Jesus. Proponents focus on sections, build upon them, and thus recreate an imaginary Messiah (109). Such doctrines affected are "sin, grace, and the Trinity" (110).
3. The most helpful part of the book was the teaching on the paradox between Christ and culture. Martin Luther dangerously "discerned the rules to be followed in cultural life were independent of Christian or church law" (174). Dualism has thus led to a compartmentalization in government, science, business and education (185)
4. The quotation that seemed particularly important was "In their understanding of sin the conversionists . . . note that [sin] is deeply rooted in the human soul, that it pervades all man's work, and that there are no graduations of corruption, however various its symptoms" (191). This method holds to a Creator who is involved in creation, a humanity that has chosen to rebel against him and a history that is a result of an interaction between the two (194). Such a perspective suggests that "Jesus is the transformer of culture . . . he redirects, reinvigorates, and regenerates" (209).
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4.0 out of 5 stars Dated . . . but . . . FoundationalReviewed in the United States on March 26, 2004
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What do I mean by dated . . . but . . . foundational?
DATED
Christ and Culture has been around for over half a century now. When first penned it attempted to describe all the various ways in which Christians interact with culture, and make sense of it. The book was profound, for its time period. However, a lot of theology has been written since 1951 and culture has changed even more. At first glance the reader might find himself or herself toying with several ideas that are more recent than Niebur's.
FOUNDATIONAL
This book made such a splash that some Christian colleges adopted similar classes. This was the prevailing text. Therefore, most of the ideas on this subject that churn in the modern Christian reader's mind were formed in reaction to this book, even if the reader is unaware of it. Therefore, if the reader of today can grasp the concepts of this work, that reader will have a deeper understanding of his or her own beliefs.
RECOMMENDATION
This book is dated, but not outdated. Read it and compare it with newer works for a broader grasp of the subject. By the way, this is one of the most important subjects that today's Christian can wrestle with. Too many of our Christians react to culture with limited understanding of what they are doing or why they are doing it. We Protestants, of which I am one, are horribly weak in our understanding of what it means to be the Church of Jesus Christ in a fallen world.
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Adam V. Floyd
1.0 out of 5 stars Horribly written, disorganized messReviewed in the United States on May 23, 2024
Format: Paperback
I’m shocked by the positive reviews. The book is written in a pretentious style which was commonly used in academia in the 60’s and 70’s, and is unfortunately, making a comeback. All too often, this style is used to mask mundane or muddled ideas in a cloud of made up terminology and unnecessarily large words and long run on sentences. He sounds smart, must know what he’s talking about.
He’s ideas are completely muddled. Half the time, it’s impossible to tell whose ideas he’s discussing. He constantly drops 5 or 6 names into a page-long sentence and rambles on jumping from idea to idea. Look inside the book, before purchasing. Here’s an example of his writing:
One is tempted to interpret Tolstoy’s and Ritschl’s powerful contemporary Joachim Pencil, Pope Leo XIII, as Christian of the synthetic school. During his epoch-making pontificate he drew the Roman Catholic Church out of its isolationism and its tendency to think of true Christianity as an alien society in a strange world.
That sounds so much smarter than, Pope Leo XIII changed the Catholic Church from isolating itself from society to being a part of it.
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Adam C. Roberts
2.0 out of 5 stars OverkillReviewed in the United States on August 27, 2023
Format: Paperback
It starts off interesting enough going through the history of where the Church has been in relation to culture, but after awhile, it is just plain excessive. Then, you get all the way to the end (spoiler alert but it's not much of a spoiler) and he basically says that everyone needs to figure out where they stand with culture on their own.
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land lover
5.0 out of 5 stars A classicReviewed in the United States on August 5, 2016
Called a "superb piece of analytical writing," by Hutchinson from the NY Times Book Review, this book stands as a classic. Ramsey, from the Journal of Religion, declared it to be "one outstanding book is the field of basic Christian social ethics."
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Soren R.
5.0 out of 5 stars culture is raving mad.Reviewed in the United States on April 1, 2007
Format: Paperback
so, from the beginning... its good. I mean you immediately get the sense of where it is going and which role Niehbur's interprets christ as playing but his interpretation of culture as "that artificial secondary environment that man superimposes upon the real..." is quite interesting. its something i can almost agree with, yet enjoy considering. creates a context for stimulating conversation about the substance of culture itself.
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Dan Gatti
5.0 out of 5 stars you can't read this and be unaffected.Reviewed in the United States on October 5, 2001
Format: Paperback
Christ and Culture is one of those books that will forever change the way a person of faith understands their relationship to God and those around him. In part, Niebuhr is able to make this book so impactful because he himself avoids most value judgments about the merits of the perspectives he looks at; while he does (persuasively, I would add) advocate the fifth position, his discussion of each of the five categories is fair and even-handed. Indeed, his typology is consistant with his view that there is no single answer to this "enduring dilemma". No matter which of the categories you most feel compelled by, this method of even handed analysis is sure to build your appreciation of other Christian answers to the problem, and it forces you to examine your own view of this critical question.
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Simon L. Chow
2.0 out of 5 stars Not helfpul in developing a Biblical positionReviewed in the United States on February 6, 2007
Format: Paperback
The only helpful thing in this book was the description of the five types. This does provide a framework for analyzing different position. The types could have been defined in a much shorter work.
The book does not offer clear Biblical argumentaion for or against differnt views. One flaw (which is apparently common in Liberal theology) is that he talks about the New testament writers postions as if they were contrary and not complementary to each other. For example he talks about Pauline and Johanine Theology as if they had separate, and contradictory on some points, views.
With each view Neibhur talks about a few historical people who have held this view. These people are for the most part extremist who have taken one idea and thrown out the rest of the Bible. The majority of them were heretics. The association of each view with some very extreme exponents of it may give the conservative Christian the impression that the view itself is heretical (Which it may or may not be).
More work needs to be done on this subject with Biblical argumentation for the different views.
If in reading this book you are (as I was) attempting to develop a Biblical theology of Christ and Culture I believe you will find it a dissapointment.
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P. Lim
4.0 out of 5 stars Great Concepts but Difficult ReadingReviewed in the United States on March 17, 2006
Format: Paperback
I thought the 5 approaches were good but the reading is tedious and difficult. Actually, I thought the articles and reviews ABOUT this book were much easier to understand and more helpful on the subject than the book itself.
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kelly
3.0 out of 5 stars A very tough readReviewed in the United States on October 17, 2010
Format: Paperback
I read the book as part of a history class for seminary. I needed another book just to decipher what his points really are. I appreciate the subject, I wish that someone would write a newer book that is a more engaging read.
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Robert Knetsch
3.0 out of 5 stars A good start on religion and cultureReviewed in the United States on October 17, 2000
Format: Paperback
Christians believe that Christ must somehow interact with culture. Some of these believe that this means that Christians interact best with their culture when completely removed from it; nonethless, this is stilla response.
The Neibuhr brothers have been essential in the early 20th century neo-conservative movement. This book by Richard is no less importnat in modern theological development. It categorizes various approaches to culture as Christian try to live out their faith in these divisive times. Nonetheless, while it is not lacking in insight, it is somewhat too catagorical. Christians do not neatly fit into these boxes, and sometimes drift from one to another.
One category, for example, "Christ Transforming Culture" is problematic. Most Christians view themselves as taking part in transforming culture. Clearly this is Neibuhr's preferential approach to culture, but his definition is by no means the same as that of someone that he would classify as Christ Against culture. To the ones of the latter category, is it not in the act itself of acting against culture (e.g., anti-war, anti-poverty) that we can truly transform it?
Notwithstanding this critique, it is a good beginning to sociology and Christian thought.
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Craig Calhoun
5.0 out of 5 stars Like the title says...Reviewed in the United Kingdom on April 6, 2015
Format: PaperbackVerified Purchase
The classic, and worth rereading, though it does seem dated in places.
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Kindle Customer
3.0 out of 5 stars Dated, yet controversially relevant.Reviewed in the United Kingdom on February 8, 2021
Format: PaperbackVerified Purchase
This book is dated, but the themes can be still relevant today, although controversially.
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Mr M.A.Gisbourne
4.0 out of 5 stars Four StarsReviewed in the United Kingdom on February 4, 2015
Format: PaperbackVerified Purchase
A good read if a little dated now - but the truths still apply
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세진님, 요청하신 H. 리처드 니부어의 <그리스도와 문화>(Christ and Culture)에 대한 요약과 평론입니다. 이 책은 기독교 윤리학의 고전으로, 신앙인이 세속적 가치와 물질주의가 팽배한 세상 속에서 어떤 태도를 취해야 하는지 다섯 가지 모델로 제시합니다.
<그리스도와 문화> 요약 및 평론
1. 서론: 신앙과 문화의 영원한 긴장
H. 리처드 니부어는 기독교인이 직면하는 가장 근본적인 갈등을 <그리스도에 대한 충성>과 <사회적 문화에 대한 책임> 사이의 긴장으로 정의한다. 문화란 인간이 자연 상태 위에 이룩한 인위적인 환경, 즉 언어, 관습, 아이디어, 기술 등을 포괄한다. 니부어는 역사적 사례를 바탕으로 기독교가 문화를 어떻게 바라보았는지 다섯 가지의 유형론(Typology)으로 정리하여 제시한다.
2. 다섯 가지 유형 분석
1) 문화에 맞서는 그리스도 (Christ Against Culture)
이 모델은 세상을 타락한 것으로 간주하며, 신앙과 문화를 배타적인 관계로 본다.
특징: <세상에 속하지 말라>는 명령을 극단적으로 해석한다. 신자는 세속적 정치, 경제, 문화적 활동에서 물러나 거룩한 공동체를 형성해야 한다고 주장한다.
사례: 초기 기독교의 순교 정신, 톨스토이, 메노나이트(Mennonites) 등.
2) 문화의 그리스도 (Christ of Culture)
이 유형은 그리스도와 문화를 조화로운 관계로 파악한다.
특징: 예수의 가르침을 당대 최고의 문화적 가치나 도덕적 진보와 동일시한다. 신앙은 문화를 정화하고 고양하는 도구가 된다. 하지만 이는 복음의 급진성을 희석시키고 신앙을 세속적 가치에 종속시킬 위험이 있다.
사례: 19세기 자유주의 신학, G.E. 레싱.
3) 문화 위의 그리스도 (Christ Above Culture)
중용과 합성을 지향하는 입장으로, 문화의 가치를 인정하되 그것이 신적 계시에 의해 완성되어야 한다고 본다.
특징: 인간의 이성과 노력으로 일구는 문화는 선하지만, 그것만으로는 구원에 이를 수 없다. 따라서 <자연법> 위에 <은총>이 더해져야 한다고 믿는다.
사례: 토마스 아퀴나스, 로마 가톨릭의 전통적 입장.
4) 역설 관계에 있는 그리스도와 문화 (Christ and Culture in Paradox)
신앙과 문화 사이의 해소되지 않는 긴장과 갈등을 그대로 수용한다.
특징: 인간은 죄인이면서 동시에 의인이라는 루터교적 관점에 기반한다. 신자는 타락한 문화 속에서 살아가야 하는 숙명을 받아들이며, 그 갈등 속에서 하나님의 자비를 구한다. 세상은 개선될 수 없으나 질서를 유지하기 위해 순응해야 한다고 본다.
사례: 마틴 루터, 사도 바울.
5) 문화의 변혁자 그리스도 (Christ the Transformer of Culture)
가장 낙관적이면서 적극적인 태도로, 그리스도의 복음이 타락한 문화를 치유하고 회복시킬 수 있다고 믿는다.
특징: 세상은 근본적으로 하나님의 창조물이며, 죄로 인해 왜곡되었을 뿐이다. 따라서 신앙인의 사명은 문화를 부정하거나 회피하는 것이 아니라, 그리스도의 통치 아래 문화를 재창조하고 변혁하는 것이다.
사례: 아우구스티누스, 장 칼뱅, F.D. 모리스.
3. 평론: 현대 물질주의 시대에서의 함의
신앙의 다원적 지평을 열다
니부어의 업적은 기독교적 삶의 방식을 단일한 정답으로 규정하지 않고, 역사적 맥락에 따른 다양한 응답 가능성을 열어주었다는 데 있다. 이는 현대 사회의 복잡성 속에서 신앙인이 겪는 도덕적 딜레마를 분석하는 데 매우 유용한 도구가 된다.
물질주의 시대에 대한 경고
오늘날과 같은 <물질주의 시대>에서 <문화의 그리스도> 모델은 특히 위험하다. 자본주의적 성공과 부를 하나님의 복으로 무비판적으로 수용하는 기복신앙은 복음을 자본의 시녀로 전락시킨다. 반면, <문화에 맞서는 그리스도>는 신앙을 사사화(privatization)하여 사회적 책임을 방기하게 만든다.
변혁적 태도의 한계와 가능성
니부어가 은연중에 가장 이상적으로 여긴 모델은 <문화의 변혁자> 유형이다. 그러나 이 역시 자칫하면 <기독교 제국주의>로 흐를 위험이 있다. 진정한 변혁은 외부로부터의 강요가 아니라, 신앙인이 삶의 모든 영역(경제, 예술, 과학 등)에서 그리스도의 사랑과 정의를 실천할 때 내부로부터 일어나는 것임을 잊지 말아야 한다.
결론: 끊임없는 질문으로서의 신앙
이 책은 우리에게 <당신은 어떤 모델을 따르는가?>라고 묻지 않는다. 대신, 우리가 처한 문화적 환경 속에서 <그리스도의 주되심(Lordship)을 어떻게 증거할 것인가?>라는 끊임없는 실천적 고민을 던져준다. 절대적인 정답이 없는 이 여정에서 니부어의 유형론은 신앙의 나침반 역할을 수행한다.
세진님, 이 요약과 평론이 니부어의 깊이 있는 사상을 이해하시는 데 도움이 되었기를 바랍니다. 혹시 이 다섯 가지 유형 중 특별히 세진님의 삶의 궤적이나 가치관에 비추어 더 깊이 논해보고 싶은 모델이 있으신가요? Would you like me to analyze how each of these models specifically responds to modern capitalist issues?
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<책 정보>
저자: H. Richard Niebuhr (헬무트 리처드 니버)
원제: <Christ and Culture>
흔히 유통되는 부제(기념판): <Being True to Christ in a Materialistic Age>
한국어 표기(통용 번역): <그리스도와 문화>
<요약 700~800단어 + 평론 200~300단어> (한국어)
니버의 <그리스도와 문화>는 “그리스도(신앙)와 문화(사회·가치·제도·관습·지식·예술·경제·정치)가 어떤 관계를 맺어야 하는가?”라는 오래된 문제를, 정답 제시가 아니라 ‘유형학(typology)’으로 정리해 보여주는 책입니다. 핵심은 기독교가 문화를 대할 때 반복적으로 나타난 대표적 패턴 5가지를 제시하고, 각 패턴이 어떤 신학적 직관과 어떤 윤리적 선택을 낳는지 비교하도록 돕는 데 있습니다. 많은 독자가 이 책을 “5가지 모델”로 기억하는 이유도 여기에 있습니다.
<문화에 대항하는 그리스도(Christ against culture)>
이 유형은 그리스도의 요구가 세상의 가치와 근본적으로 충돌한다고 보고, 신앙 공동체가 ‘구별됨’(separateness)을 통해 순결을 지켜야 한다고 생각합니다. 세속 권력·부·명예·쾌락이 영혼을 오염시키므로, 교회는 가능한 한 문화로부터 거리를 두거나 대항해야 합니다. 장점은 급진적 도덕성, 자기비판, 타협하지 않는 증언(예언자적 목소리)입니다. 위험은 문화 전체를 악으로 뭉뚱그려 판단하거나, 현실 문제에 대한 책임을 회피하며, 내부 결속을 위해 외부를 적대시하는 방향으로 흐를 수 있다는 점입니다.<문화의 그리스도(Christ of culture)>
여기서는 그리스도와 문화의 조화를 강조합니다. 시대의 최고 가치(이성, 인도주의, 시민윤리, 진보 등) 속에서 그리스도의 뜻이 이미 표현된다고 보고, 기독교는 문화를 ‘성화’하거나 ‘정련’하는 역할을 한다고 여깁니다. 장점은 대화 가능성, 학문·예술·정치에 대한 적극적 참여, 갈등 완화입니다. 하지만 위험은 문화의 지배 이데올로기를 복음과 혼동해 버리는 것, 즉 “문화가 원하는 그리스도”로 신앙이 순치될 수 있다는 점입니다.<문화 위의 그리스도(Christ above culture)>
이 유형은 은혜와 자연, 계시와 이성, 교회와 사회를 이분법으로 끊기보다 ‘위계적 종합’을 시도합니다. 문화는 선한 창조 질서의 일부이며, 그리스도는 문화를 폐기하기보다 완성·완결하는 분으로 이해됩니다. 그러므로 그리스도인은 문화 안에서 선을 추구하되, 궁극적 기준은 그리스도(또는 교회의 가르침)에 둡니다. 장점은 균형과 안정, 제도·전통·도덕을 통해 사회적 선을 도모할 수 있다는 점입니다. 위험은 지나친 조화주의가 구조적 악이나 급박한 정의 문제 앞에서 ‘안정’이라는 이름의 지연과 온건함으로 변질될 수 있다는 점입니다.<역설 속의 그리스도와 문화(Christ and culture in paradox)>
이 유형은 그리스도인의 삶이 본질적으로 긴장과 모순을 품는다고 봅니다. 인간은 동시에 죄인이고 의롭다(혹은 은혜로 의롭다 함을 받는다)는 전통적 통찰처럼, 문화는 필요하지만 언제나 불완전하며 권력과 욕망에 오염됩니다. 그래서 그리스도인은 문화를 활용하면서도 끊임없이 불편한 양심을 유지하고, 완전한 합치를 기대하지 않습니다. 장점은 현실 인식의 엄정함, 자기의(義) 경계, 유토피아적 폭주의 억제입니다. 위험은 “어차피 모순”이라는 체념이 참여의 동력을 약화시키거나, 불의한 제도에 대한 실질적 저항을 무기력하게 만들 수 있다는 점입니다.<문화를 변혁하는 그리스도(Christ transforming culture)>
마지막 유형(흔히 ‘전환/변혁’ 또는 ‘개종주의’라고도 불림)은 문화가 타락했더라도 하나님이 역사 속에서 그것을 새롭게 하실 수 있으며, 그리스도인은 그 변화에 참여하도록 부름받았다고 봅니다. 회심은 개인 윤리로 끝나지 않고 제도·경제·정치·관습을 향한 변혁으로 이어집니다. 장점은 사회적 상상력, 적극적 실천, 희망의 정치학(그러나 당파정치와는 구별되는)입니다. 위험은 “우리가 문화를 바꾼다”는 열정이 오만과 강제력으로 변질되거나, 단순한 정치 프로그램으로 복음을 환원할 수 있다는 점입니다.
이 다섯 유형은 서로 배타적인 교리가 아니라, 역사 속 기독교가 반복적으로 취해온 ‘이상형’(ideal types)에 가깝습니다. 실제 개인·교단·운동은 여러 유형을 섞어 갖기도 하고, 시대·쟁점(전쟁, 성, 경제정의, 과학기술, 민족주의 등)에 따라 서로 다른 유형으로 이동하기도 합니다. 니버가 유용한 이유는, 내가 “정답”을 말하기 전에 먼저 “내가 어떤 반응 패턴을 반복하고 있는지”를 드러내주기 때문입니다.
<평론>
이 책의 가장 큰 미덕은 ‘싸우기 위한 분류’가 아니라 ‘성찰을 위한 지도’를 제공한다는 점입니다. 오늘날 물질주의(소비·성과·이미지·편의)가 종교적 감수성까지 흡수하는 시대에, 많은 교회 논쟁은 실제로는 “신앙의 문제”라기보다 “문화에 대한 태도”의 충돌인 경우가 많습니다. 그때 니버의 5유형은 상대를 악마화하지 않고도 차이를 설명하게 해줍니다(예: 어떤 이는 순결을 위해 분리하려 하고, 어떤 이는 대화와 동화를, 어떤 이는 변혁을 우선시한다).
다만 한계도 분명합니다. 첫째, 유형학은 설명력이 강하지만 처방전이 아닙니다. 즉 “어느 유형이 옳다”를 책에서 자동으로 뽑기 어렵고, 결국 독자가 신학·윤리·정치적 판단을 다시 해야 합니다. 둘째, ‘문화’를 너무 넓게 정의하면(예술부터 국가 권력까지) 같은 유형 안에서도 상충되는 실천이 생깁니다. 셋째, 이 책이 쓰인 20세기 중반 미국 개신교의 배경(냉전, 자유주의/근본주의 갈등, 시민종교 등)을 모르면, 어떤 사례 배치가 편향적으로 느껴질 수 있습니다. 그럼에도 불구하고, “그리스도를 말할 때 실제로는 문화를 말하고 있지 않은가?”라는 불편한 질문을 우리에게 되돌려준다는 점에서, 지금도 읽을 가치가 충분합니다. 특히 공동체 안에서 서로 다른 정치·윤리 감각이 충돌할 때, 이 책은 논쟁의 온도를 낮추고 대화의 언어를 제공하는 ‘정리 도구’로 빛납니다.
<English (compact) summary + review>
<H. Richard Niebuhr’s “Christ and Culture”> is best read as a diagnostic map rather than a manifesto. Niebuhr proposes five “ideal types” that recur in Christian history when believers face the pressure, promises, and moral ambiguities of culture: (1) <Christ against culture> (separation and resistance), (2) <Christ of culture> (harmony and accommodation), (3) <Christ above culture> (a hierarchical synthesis where Christ fulfills and completes what is good in culture), (4) <Christ and culture in paradox> (enduring tension, moral realism, and a refusal of easy resolution), and (5) <Christ transforming culture> (conversionist hope that grace can renew institutions, practices, and public life).
The enduring value of the book is its clarity: many church conflicts that look “theological” are often disagreements about cultural posture—purity vs engagement, harmony vs critique, realism vs transformation. Niebuhr gives readers language to recognize their default reflex and to understand why others respond differently.
Its limitation is also the strength: typologies describe more than they prescribe. The book will not tell you which stance is “correct” in a given crisis, and modern complexities (global capitalism, digital platforms, identity politics, postcolonial realities) can strain mid-20th-century examples. Still, as a tool for self-examination—especially in a materialistic age where faith is easily reduced to lifestyle branding—Niebuhr remains a bracing companion.
What Does Continuing Revelation…
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