100 Books Like Then They Came for Me

Bergen’s classic study of the German Christian movement explores the origins and influence of this sizable movement within German Protestantism that sought to synthesize Christianity and Nazism. The German Christians’ mission to transform Christianity into a ‘racially pure’ church manifested in practical ways, including denying the Jewishness of Jesus and excluding Christians of Jewish heritage. The book emphasizes the movement’s theological and political foundations, dispelling the myths that the German Christian movement was a purely Nazi creation imposed on the church or that the movement’s adherents were merely opportunistic. A central component of Bergen’s analysis is focused on gender, arguing for the centrality of gendered rhetoric and what would today be recognized as toxic masculinity. The narrative continues into the postwar period, revealing how many German Christians were able to reintegrate into German Protestant life after the war.   

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 book is based on reports, reflections, and correspondence of prison chaplains who interacted with imprisoned Nazi perpetrators awaiting trial and, in some instances, execution.

What the prisoners confessed to the clergy and, even more, the criminal behavior they failed to acknowledge I find so revealing. The prisoners felt guilty for individual personal transgressions (like cheating on their wives). Here, they had chosen to sin. But they felt no guilt about their participation in genocide since they saw themselves as having acted perforce on behalf of the community of the “Volk.”

Kellenbach brings this astonishing fact home in a way that is simultaneously horrifying and empathic. After reading her book, I finally came to understand what Adolf Eichmann meant when he claimed that he was “the victim of a fallacy” at his trial in Jerusalem.

Sensbach combines impressive archival skills with sophisticated analyses of textual and visual evidence to reconstruct the extraordinary life of a formerly enslaved woman of African descent, whose interracial marriage and missionary calling took her from the Caribbean to Germany and West Africa.

Rebecca’s Revival is a methodological tour de force, working from fragmentary evidence to reveal the complexity of issues of slavery, religion, and identity in the transatlantic eighteenth-century world.

Refusing to over-simplify the certainty of the evidence or its implications, Sensbach’s frequent use of words like “may,” “might,” “if,” and “perhaps” reflects not the weakness of indecision but rather the strength of a historian who discriminates the known from the unknown, and more importantly, the possible from the probable.

This is one of those ideas that I wish I had thought of—Germany of the Thirty Years War meets Appalachia of the early 2000s. I enjoy the unexpected things that time travel can bring, like a high school library being the most potent source of knowledge in the world or a high school cheerleader confronting the king of Sweden. And for those who appreciate historical accuracy, Flint does not disappoint.

For me, it’s the characters that really connect me to the story. There are a lot of them—from both 2000s America and 1630s Europe—but Flint gives enough time that I really feel like I got to know a lot of them.

This idiosyncratic biography of Rahel Levin Varnhagen, a 19th-century German-Jewish Berlin literary salon hostess may at first seem esoteric to the general reader. A prickly, contradictory character, Arendt’s portrayal of Rahel’s outsider status as a Jew in a largely hostile Christian society, her proto-feminist self-affirmation of her womanhood at a time when women were essentially groomed for marriage, and her paradoxical mix of intellectual self-assurance and crippling emotional insecurities make for a riveting read. You don’t have to be Jewish or a woman to appreciate the complexities of this prototypical Berliner.

Prefer to learn about Nazi Germany through literature? Try this novel by Irmgard Keun, who excelled at writing from the perspective of different young women. Here, nineteen-year-old Sanna relates how her life has changed under the Third Reich. She encounters people who express unqualified admiration for Adolf Hitler or at least concede that the Nazis are right about many things, who enjoy denouncing others or adapting to the new rules of the game. With her naïve understanding and unsophisticated language, Sanna lays bare vain pretensions, catchy slogans, and ponderous pseudo-profundities. She can’t understand why she should listen to Nazi speeches and avoid Jews. Contacts with critical friends finally compel her to leave Germany—just like her literary creator, who published her novel in exile in the Netherlands. 

The Reich Security Main Office, founded in September 1939, under the leadership of Reinhard Heydrich (until his death in 1942), and which included the Security Service and the Gestapo, was the organizational center of the Nazis’ murderous racial policy.

The historian Wildt's book shows how extermination plans were prepared and worked out in this office—in part by young, career-minded academics. Some of them were not just "desk perpetrators" but were directly involved in the mass murder as leaders of the notorious Einsatzgruppen operating in the occupied Soviet territories. One famous case is Otto Ohlendorf, head of Einsatzgruppe D, who openly confessed to killing 90,000 Jews in his trial.

Wildt discusses the post-war trials of these men by the American authorities, as well as the German publics’ growing ambivalence towards the trials.