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Sleith, W. J. Allen (2004) Crucial Faith: the Theology and Ethics of H Sleith, W. J. Allen (2004) Crucial faith: the theology and ethics of H. Richard Niebuhr. PhD thesis. http://theses.gla.ac.uk/6608/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] 1 Crucial Faith: The Theology and Ethics of H. Richard Niebuhr w. J. Alien Sleith Thesis submitted for the degree of Doctor of Philosophy (Ph.D.) To The University of Glasgow © W. J. Alien Sleith 2004 2 CONTENTS Abstract 5 Acknowledgements 7 Introduction: A Sketch of Niebuhr's Life and Work 8 1. An Image ofa Man 8 2. Reading Between the Lines: Life and Text in Context 11 3. A Strange Tradition: 'Theologia Crucis' 23 4. An Overview of this Thesis 26 Chapter One: An Existential Perspective 32 1. 'Pistology': Analysing the Faith of the Social Self 32 2. The Faithlessness of the Social Self 40 3. The Broken Faith of the Social Self 42 4. The Misplaced Faith of the Social Self 56 5. Niebuhr's Concept of Sin 62 6. Conclusion 68 Chapter Two: An Evangelical Perspective 70 1. Soteriology: Salvation as the Transformation of Faith 70 2. The Reconstruction of Broken Faith 73 3. The Redirection of Misplaced Faith 79 3 4. Christology: Jesus as the Incarnation and Mediator 86 of Faith 5. Pneumatology: A Niebuhrian Problem 101 6. 'Theology': Niebuhr's Doctrine of God 107 7. Conclusion 111 Chapter Three: An Ethical Perspective 114 1. Root Metaphors: A Critique of Two Traditional Theories 114 2. An Alternative Metaphor: The Responsible Self 119 3. Response to the Redeeming Action of God 124 4. Response to the Creative Action of God 126 5. Response to the Governing Action of God 133 6. 'Christo-morphic' Responsibility 157 7. Conclusion 162 Chapter Four: An Ecclesiological Perspective 165 1. Towards a Definition of the Church: A Polar Analysis 165 2. The Purpose of the Church: The Increase of the Love of 170 God and Neighbour 3. The Deformation of the Church: Confusing Proximate with 177 Ultimate Goals 4. The Reformation of the Church: The Responsible Church 186 as Corporate Apostle, Pastor and Pioneer 5. The Spirituality of the Church: 'Participation in the Present 193 Passion' 4 6. Conclusion 199 Chapter Five: An Ecumenical Perspective 200 1. A Relative Lack of Concern for Church-Union 200 2. A Reconciling Resource for the Monotheistic Religions? 210 3. 'Moving Beyond Sectarianism': A Northern Ireland 216 Test Case 4. A Larger Ecumenism: The Ecology of Radical 222 Responsibili ty 5. Conclusion 228 Chapter Six: An Eschatological Perspective 230 1. The Coming of Jesus Christ 230 2. The Sovereignty of God: An 'Emergent Reality' 235 with 'Universal Intent' 3. Faith, Love and Hope 240 4. Conclusion 244 Chapter Seven: Summary Conclusion 245 Bibliography 250 5 Abstract The argument of this thesis is that H. Richard Niebuhr has produced a distinctive, indeed, unique theologia crucis. Although Niebuhr never made this motif the explicit focus of his work, his writings, nonetheless, demonstrate a perennial reference to, and penetrating grasp of, the crucifixion and resurrection of Jesus Christ, as the defining events of the Christian gospel. After a short introduction to Niebuhr's life and work, and a brief discussion of that tradition which gives prominence to the theology of the cross (theologia erucis), an exposition and interpretation ofNiebuhr's theologia erucis is carried out by means of six distinct, though interrelated perspectives: existential; evangelical; ethical; ecclesiological; ecumenical and eschatological. Despite his reluctance to present a full-blown dogmatics or systematics, I use these six perspectives to trace the contours of the coherent, yet largely, implicit theologia erucis that lies just below the surface of his corpus, so that my thesis may allow its form and content to crystallise more clearly in the mind's eye. Beginning with an existential exploration of Niebuhr's phenomenology of faith in terms of trust and loyalty, we are enabled to more fully apprehend the multi-faceted faithlessness of the social self as exposed by the theologia erueis. In the next chapter, written from an evangelical perspective, we see how God in Christ has transformed the human situation by converting the various fonns of faithlessness into that faithfulness which Niebuhr calls radical monotheism. Chapter three considers the ethical consequences of this faith-stance as depicted by Niebuhr in terms of response to the creative, governing and redemptive actions of God. Next, we analyse his ecclesiology, and see that this largely takes the form of a constructive critique in order to help clarify the mission of the eeclesia erucis. Chapters five and six are written from an ecumenical and eschatological perspective respectively, and seek to lay bare the kind of ethos that Niebuhr espoused, namely, that God's sovereignty is a mysterious yet 6 emergent reality with universal intent, confronting sin and suffering as an eschatologia crucis. I conclude that Niebuhr's is a distinctive, even unique theologia crucis, one that is, at least plausible, and, I believe, persuasive as a particular kind of ethos of the cross. His interpretation of what I designate 'crucial faith' in the light of God in Christ makes his a necessary, if not in every respect, sufficient exposition of the orthodox Trinitarian gospel, perhaps best described as an ethos of the cross or a prophetic wisdom of the cross. As such it offers a distinct and worthy contribution to our understanding of Christian discipleship. 7 Acknowledgements I am glad of the opportunity to express my thanks to those people who have helped me in various ways throughout the research and completion of this thesis. My supervisor, George Newlands, has enriched this project enormously by the generosity of his friendship and support, as well as with the depth and breadth of his theological acumen. Dr. lan Hazlett and the librarian, Graham Whitaker, have also helped me in various ways over the years. John Bell and Christine Reid have been my kind hosts during many trips to Glasgow for study leave, so much so that it almost feels like a home from home. Harvey Hamilton's computer expertise is gratefully acknowledged, as is the interest and support of the congregation in which I minister, Regent Street Presbyterian Church. My mother and father have shaped my life and vocation more than perhaps they imagine, and in thanking them for all sorts of things, I am also grateful for helping to advance this study by tracking down many obscure articles. Finally, but most importantly, I wish to thank my wife Deborah, and our three children for keeping faith with me. If this project has been a labour of love for me, I hardly know where to start in saying how much I appreciate their love and labour too. Our life together, is what I benefit from, and delight in, always. 8 Introduction: A Sketch of Niebuhr's Life and Work 1. An Image of a Man A photograph ofH. Richard Niebuhr has long fascinated me. Taken in 1955 in the chapel of Yale Divinity School, it shows him standing at a lectern or podium looking down, presumably at those seated before him. The picture is in black and white with the dark shading of Niebuhr's gown and the sanctuary's background both lending an atmosphere of solemnity. But what arrests one's attention is Niebuhr's face: head tilted slightly to the side, his eyes gaze forward with profound intensity, suggestive of hidden depths of suffering and experience. His deeply lined face and forehead, a cri ss-cross of agonized concern; as well as the set of his closed mouth and jaw, subtly add to the overwhelming mood of existential contemplation that his expression evokes. My contention is that a proper appreciation of this photograph goes hand in hand with the attempt to understand Niebuhr's distinctive contribution to the theological task, especially as this has been articulated in the well known expression, 'faith seeking understanding'. As this thesis has developed, I have become increasingly convinced that contemplating this photograph, as well as pondering his life in its historical context and reading closely his corpus of writings, involves a kind of hermeneutical spiral where each aspect helps interpret the others in a process of mutual enrichment. James Gustafson, a close friend and colleague ofNiebuhr's, seems to concur with this when he writes: 'Two photographs of HRN in my possession still affect me . Photographs convey dimensions that words do not.' 1 As Gustafson also writes, in confirmation of my earlier suggestion about the existentialist strain in Niebuhr's life and work: '[Niebuhr was] a person to whom the reality of God was not just an idea but a power, and whose I James M. Gustafson, 'Faithfulness: Remembering H. Richard Niebuhr,' The Christian Century, October S, 1994, pp. 884-886, quoting from p. 886. 9 confidence that God could be Friend was borne out of both the Christian story and the struggles of personal, social and political life. ,2 Another friend and colleague, Liston Pope writes that 'those who know him fairly well, including his students, are aware that his life has been etched in profound interior struggle, and that this life itself is a result of a simultaneous dependence on God and the rebellion of a human being against Him.' And in a backward glance to the image evoked by the photograph I have already referred to, Pope remarks that 'Richard Niebuhr on the podium is not acting but feeling - man feeling as he is thinking.,3 Finally, we may record the reflections of another Niebuhr scholar, Mel Keiser who writes of how as a young theology student he one day 'took down thefestschrift for H.
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