100 Books Like Twisted Cross

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.

Addison’s book lengthens and broadens Coleman’s Master Plan. While Coleman focuses on Jesus’ selection, training, and sending of his twelve closest disciples, Addison also examines what Jesus did before he named the Twelve, including rich historical background of his ministry context in first-century Palestine. In this way, Addison sheds light on how to engage unreached people who are still far from committing themselves to learn from Jesus.

Addison discerns a recurring six-step pattern in Jesus’ activity, in the early Palestinian church, in Paul’s Mediterranean travels, and in global disciple-making movements today. Importantly, he lays out these steps in a way that contemporary Western Christians unused to Jesus’ method can begin practicing them together.

I’ve read a lot of books in my life, and this might be the only one that’s ever made me cry. The story follows an ambitious young Roman as he meets members of a strange new cult. At first, he’s opposed to them, but slowly falls in love with one of the new religion’s adherents, and joins them in their struggle against the oppressive Roman government. I’ve never been a big fan of romance, but this book showed me why love is so integral to good storytelling. It also gives a great example of how to weave religion or morals into a historical narrative without being overbearing or taking away from the story itself.

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. 

Nietzsche said “God is dead, but in thousands of years there still may be caves where his shadow will be shown.” Tom Holland traces the effect of the long shadow on our lives.