Bishop George Bell always felt that the Church must endeavour to meet the problems of the modern world. He was thus foremost in applying the precepts of the Christian faith to national and international issues. George Bell very often raised his voice in the House of Lords (of which he was a distinguished member from December 1937 till January 1958) against class and racial hatred, against war, and against totalitarianism, and spoke for the innocent and helpless victims of persecution. Complete texts of all Bell's House of Lords speeches are presented here, published for the first time in one volume. The issues that Bell tackled are, in essence, still relevant today. This volume also includes unpublished correspondence between George Bell and Rudolf Hess, Hitler's deputy. After the National Socialists came to power in Germany, Bell, as a committed Christian, felt that he had to act in defence of the German Church, which the Nazis were eager to destroy. The Bishop made strenuous efforts to contact people in power in Germany, people who, he knew, took decisions with momentous consequences. Rudolf Hess was one of them.

The story of a significant British church leader who fought for justice and freedom during World War II It was to George Bell, an English bishop, that Dietrich Bonhoeffer sent his last words before he was executed at the Flossenbürg concentration camp in April 1945. Why he did so becomes clear from Andrew Chandler's new biography of George Kennedy Allen Bell (1883–1958). As he traces the arc of Bell's life, Chandler reshapes our perspective on Bonhoeffer's life and times. In addition to serving as bishop of Chichester, Bell was an internationalist and ecumenical leader, one of the great Christian humanists of the twentieth century, a tenacious critic of the obliteration bombing of enemy cities during World War II, and a key ally of those who struggled for years to resist Hitler in Germany itself. This inspiring biography raises important questions that still haunt the moral imagination today: When should the word of protest be spoken? When should nations go to war, and how should they fight? What are our obligations to the victims of dictators and international conflict?

The authoritative biography of Bonhoeffer -- theologian, Christian, man for his times.

The story of a significant British church leader who fought for justice and freedom during World War II It was to George Bell, an English bishop, that Dietrich Bonhoeffer sent his last words before he was executed at the Flossenb rg concentration camp in April 1945. Why he did so becomes clear from Andrew Chandler's new biography of George Kennedy Allen Bell (1883-1958). As he traces the arc of Bell's life, Chandler reshapes our perspective on Bonhoeffer's life and times. In addition to serving as bishop of Chichester, Bell was an internationalist and ecumenical leader, one of the great Christian humanists of the twentieth century, a tenacious critic of the obliteration bombing of enemy cities during World War II, and a key ally of those who struggled for years to resist Hitler in Germany itself. This inspiring biography raises important questions that still haunt the moral imagination today: When should the word of protest be spoken? When should nations go to war, and how should they fight? What are our obligations to the victims of dictators and international conflict?

Winner, Christianity Today 2015 Book Award in History/Biography Shortlisted for the PEN/Jacqueline Bograd Weld Award for Biography In the decades since his execution by the Nazis in 1945, Dietrich Bonhoeffer, the German pastor, theologian, and anti-Hitler conspirator, has become one of the most widely read and inspiring Christian thinkers of our time. With unprecedented archival access and definitive scope, Charles Marsh captures the life of this remarkable man who searched for the goodness in his religion against the backdrop of a steadily darkening Europe. From his brilliant student days in Berlin to his transformative sojourn in America, across Harlem to the Jim Crow South, and finally once again to Germany where he was called to a ministry for the downtrodden, we follow Bonhoeffer on his search for true fellowship and observe the development of his teachings on the shared life in Christ. We witness his growing convictions and theological beliefs, culminating in his vocal denunciation of Germany’s treatment of the Jews that would put him on a crash course with Hitler. Bringing to life for the first time this complex human being—his substantial flaws, inner torment, the friendships and the faith that sustained and finally redeemed him—Strange Glory is a momentous achievement.

In A World At War, 1911-1949, leading and emerging scholars of the cultural history of the two world wars begin to break down the traditional barriers between the historiographies of the two conflicts, identifying commonalities as well as casting new light on each as part of a broader mission, in honour of Professor John Horne, to expand the boundaries of academic exploration of warfare in the 20th century. Utilizing techniques and approaches developed by cultural historians of the First World War, this volume showcases and explores four crucial themes relating to the socio-cultural attributes and representation of war that cut across both the First and Second World Wars: cultural mobilization, the nature and depiction of combat, the experience of civilians under fire, and the different meanings of victory and defeat. Contributors are: Annette Becker, Robert Dale, Alex Dowdall, Robert Gerwarth, John Horne, Tomás Irish, Heather Jones, Alan Kramer, Edward Madigan, Anthony McElligott, Michael S. Neiberg, John Paul Newman, Catriona Pennell, Filipe Ribeiro de Meneses, Daniel Todman, and Jay Winter. See inside the book.

In a memoir which pulls no punches, George Carey, former Archbishop of Canterbury looks back on a very full ministry and retirement. From his rich experience he reflects on the themes of leadership, education, development and mission. He writes honestly about how in his 80s the Bishop Peter Ball scandal came back to haunt him. At a time in history where everything is being questioned and doubted, he argues that the Christian faith can survive all challenges with the transforming power of Christ.

The play was performed in Canterbury Cathedral in 1928. It was commissioned as part of the newly-instituted Canterbury Festival, and is said to have been the first attempt at reviving medieval mystery drama since the Middle Ages. The subject is the Nativity (though it was actually performed at Whitsun, on 28 May 1928), chiefly the adoration of the three kings and the shepherds. The kings are a capitalist, a tyrant and a mystical enthusiast, while the shepherds are cynical war veterans, who compare keeping watch over their sheep to their memories of night-watches in what sounds a lot like the trenches of the First World War.

This volume, published in the year of the one hundredth anniversary of Bonhoeffer's birth, documents Bonhoeffer's life under the increasing restraints and fateful events of World War II Germany. In hundreds of letters, including ten never-before-published letters to his fiancee, Maria von Wedemeyer, as well as official documents, short original pieces, and a few final sermons, the volume sheds light on Bonhoeffer's active resistance to and increasing involvement in the conspiracy against the Hitler regime, his arrest, and his long imprisonment. Finally, Bonhoeffer's many exchanges with his family, fiancee, and closest friends, demonstrate the affection and solidarity that accompanied Bonhoeffer to his prison cell, concentration camp, and eventual deat2.

Why were so many religious images and objects broken and damaged in the course of the Reformation? Margaret Aston's magisterial new book charts the conflicting imperatives of destruction and rebuilding throughout the English Reformation from the desecration of images, rails and screens to bells, organs and stained glass windows. She explores the motivations of those who smashed images of the crucifixion in stained glass windows and who pulled down crosses and defaced symbols of the Trinity. She shows that destruction was part of a methodology of religious revolution designed to change people as well as places and to forge in the long term new generations of new believers. Beyond blanked walls and whited windows were beliefs and minds impregnated by new modes of religious learning. Idol-breaking with its emphasis on the treacheries of images fundamentally transformed not only Anglican ways of worship but also of seeing, hearing and remembering.