George Bell was one of the most significant British church leaders of the mid-20th century and in many ways he came to define the involvement of British church people with the issues which arose from the Third Reich. Gerhard Leibholz, a brother-in-law of Dietrich Bonhoeffer, was one of the most senior German lawyers of the period, a refugee from Nazism who would become a founding father of the new constitution of the Federal Republic of Germany. The two figures first encountered each other in the context of dictatorship and exile and in a brilliant, sustained collaboration over many years they fashioned a vigorous moral response to the crises of Nazism, Soviet communism, total war and cold war. This volume contributes fundamentally to our understanding of the ethical, religious, legal and political debates which Hitler's regime provoked. It also brings to life a vivid picture of the realities of exile and the networks of support which were active internationally in the great refugee crisis of these momentous years. With its wealth of primary source material, previously unavailable in English, this book is an important contribution to the historiography of the Third Reich and will be of great value to scholars and students of Nazism and international history.

Pope Francis has applied the principle of 'the whole is greater than its parts' to ecumenical and interreligious contexts. For example, Pope Francis often speaks about a unity that is greater than its parts in terms of the polyhedron. Unity born of a polyhedron preserves difference, and unity born of the sphere reinforces homogeneity. The epoch of globalization invites us to think about the cultural and economic exchanges in the world today in such a way that difference is never abandoned for the sake of wanton hegemony. Pope Francis has thus applied this new notion of encounter to questions of ecumenism and interreligious dialogue. Christians can be encouraged not only to seek greater unity amongst themselves but also to bear witness to their faith to seek greater unity among Christians and, with no less vigor, to advance understanding with adherents to non-Christian systems of belief. In this process, Protestants, Catholics, Muslims, Christians, and Jews can learn about one another through a consideration of the complementarities between the two kinds of dialogue. The more we address the specific challenges and blessings of each particular dialogue, the more we become true agents of dialogue for the Church and for the world.