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This engaging and accessible biography cuts through the mythology surrounding Pastor Martin Niemöller and his famous but often misunderstood confession, “First they came for the Communists….” Despite spending seven years in Nazi concentration camps, Niemöller is presented not as a stalwart opponent of Nazism but as a flawed individual who underwent significant transformation only after World War II, from a nationalistic, anti-democratic, militaristic Protestant elite to an internationalist, ecumenist, and pacifist willing to reckon with Germany’s past. Understanding the well-known statement as a confession is key, for as Hockenos explains, Niemöller did not remain silent about the arrest of socialists, trade unionists, and Jews because he was timid to speak out—he was silent because, at the time, he also disapproved of them. This is a book for those who want to read about individual transformation rather than heroic leaders presented on a pedestal. 

Based largely on interviews conducted by Barnett in the 1980s, this book remains the standard text on the Confessing Church in Nazi Germany. Barnett situates the Confessing Church’s experience within the broader context of the Protestant Churches, which comprised two-thirds of Germany’s population in the Nazi era. Initially formed in response to the German Christian movement’s attempts to Nazify Christianity, the Confessing Church remained committed to the theological integrity and structural independence of the church. Yet Barnett argues that the Confessing Church was not a resistance movement against Nazism itself. Some were arrested and lost their lives, some made compromises with the Nazi regime, and some were antisemitic themselves. Their overlapping and clashing actions complicate the overall portrait of the Confessing Church. A distinctive feature of Barnett’s narrative is the attention given to women—church secretaries, wives of clergy, and the many women who played a greater role in maintaining the… show more.

Jantzen has produced a thoroughly engaging study of the German Lutheran pastors under National Socialism. By contrast to the traditional “top down” institutional narratives on the Kirchenkampf (German Church Struggle), Jantzen has produced a “bottom up” work that focuses on the choices made by ordinary parish pastors under Hitler’s rule. As his point of departure, he examines Lutheran pastors working in three Church districts: Nauen, located northwest of Berlin in Brandenburg; Pirna, in southeast of Dresden in Saxony; and Ravensburg, in southern Württemberg. Throughout his work, Jantzen convincingly compares the response of the clergy in these diverse geographic areas. Though there were notable exceptions among these pastors, Jantzen concludes that Protestant clergy “largely failed to resist or even critique the Nazi state.” 

The collective memory of Mennonites during the Holocaust has long been mythologized or has remained unexamined. A recent renewal of interest from both the Mennonite community itself and scholars of the Holocaust has led to a number of conferences and publications. This collection of essays showcases the latest scholarship and paints a complex portrait of Mennonites in both western and eastern Europe during the Holocaust. The book highlights the many roles that Mennonites played, largely due to their proximity to the events of the Holocaust, including as neighbors, killers, enablers, witnesses, and rescuers. The contributors discuss Mennonite identity, theology, agency, and collective memory, all situating their stories in local, national, and European geopolitical contexts. 

This incisive account of the development of Protestant extremism reveals that the beliefs of the Pilgrims were not novel. Dr Gunther traces their development back to the early years of the Reformation. When the religion of images and priests was replaced by the religion of words and preachers the implications for the English church could only be extensive and devastating. When the Bible was translated into the vernacular and increasing numbers of Christians read it for themselves it is clear (though only in hindsight) that the centre could not hold. People were driven by conscience to oppose, not only their bishops, but also their sovereign. This book is valuable for weaving the separatist vision into the weft and warp of Tudor society.

Fuzhou serves as a perfect microcosm for examining the rise of Christianity in China. It’s less familiar than Shanghai or Beijing and, as a result, this very accessible history book has a freshness to it. Like Bays, Ryan Dunch, a China scholar at the University of Alberta, is an academic who knows how to make history engaging. The story begins in 1857 after the forced opening of Fuzhou as a treaty port after the First Opium War, and ends with anti-western violence that roiled the city in 1927. I owe Dunch a debt of gratitude. Fuzhou was the birthplace of my grandparents and I discovered on the pages of this book that in 1927, an anti-foreign mob attacked the Rev. Lin Pu-chi—a fact unknown to my family. That event was the key to deciphering the psyche of my grandfather.

The separation of Christianity into a Roman Catholic and an Orthodox branch is a topic that conventionally has not received extensive treatment in Western scholarship.

The history of the relationship between these two branches of Christianity is also conventionally narrated from within Western lenses.

In this regard, this book is an invaluable corrective: It describes four critical and formative centuries of religious history from within the viewpoint of Orthodox Christianity.

It is an authoritative, indispensable study for understanding historical events (such as the Crusades and the Great Schism) from a perspective quite different from conventional Western histories of Christianity.

A good textbook is indispensable, and this is the one on James I that I most often resort to. It is lucidly written, covers an awful lot of ground, is properly referenced, and offers an in-depth look at the reigns of James VI and I and Charles I in England and Scotland.

Although it is ten years old now, I still place it top of my reading list for undergraduates studying this period of history. 

This Pulitzer prize-winning history, thoroughly researched and engagingly written, is a must-read for anyone who wants to understand the history of American evangelicalism. While it now defines the religious right, evangelicalism has espoused different religious and political positions from its eighteenth-century founding to the present, as Fitzgerald thoroughly documents. Initially, a populist rejection of established churches, in the nineteenth-century evangelicals split over the issue of slavery; Southern evangelicals insisted that the Bible endorsed it. In the twentieth century, evangelicals separated from fundamentalists and became more politically engaged as American business interests used religion to wrest evangelicals from the Democratic Party and political conservatives identified abortion as the issue most likely to galvanize them.

Since the 1980s evangelicals have become a dependable voting bloc for the Republican Party, but Fitzgerald concludes, younger evangelicals are more open and concerned with climate change and gender equality. There is no book I can recommend… show more.

This is a little book I bought second-hand. Published in 1896 by the Religious Tract Society, each chapter is based on the author’s visit to different Christian churches and missions in East London. It’s full of lovely illustrations as well as incredible detail about the different communities and ways of life in this part of London.