In the search for the deeper causes of the 'War to end all wars' the reading public has been presented with countless titles by military, diplomatic and intellectual historians. Some of these have, however, been motivated by a desire to show how their authors would have preferred the past events to have been, so as to promote some present-day agenda. This is the fallacy of 'presentism'. John Moses was trained at the Universities of Munich and Erlangen by professors committed to the Rankean tradition of showing 'how it actually was', as far as humanly possible, based on diligent archival research and with the strictest objectivity and emotional detachment. Consequently, both Moses and Overlack have been at pains to identify the essential peculiarity of the Kaiser's Germany and have focused sharply on the question of how its war planning impinged on Australasia.

Dietrich Bonhoeffer was a uniquely reluctant and distinctly German Lutheran revolutionary. In this volume, the author, an Anglican priest and historian, argues that Bonhoeffer's powerful critique of Germany's moral derailment needs to be understood as the expression of a devout Lutheran Protestant. Bonhoeffer gradually recognized the ways in which the intellectual and religious traditions of his own class - the Bildungsburgertum - were enabling Nazi evil. In response, he offered a religiously inspired call to political opposition and Christian witness-which cost him his life. The author investigates Bonhoeffer's stance in terms of his confrontation with the legacy of Hegelianism and Neo-Rankeanism, and by highlighting Bonhoeffer's intellectual and spiritual journey, shows how his endeavor to politicially reeducate the German people must be examined in theological terms.

Dietrich Bonhoeffer was a uniquely reluctant and distinctly German Lutheran revolutionary. In this volume, the author, an Anglican priest and historian, argues that Bonhoeffer's powerful critique of Germany's moral derailment needs to be understood as the expression of a devout Lutheran Protestant. Bonhoeffer gradually recognized the ways in which the intellectual and religious traditions of his own class - the Bildungsburgertum - were enabling Nazi evil. In response, he offered a religiously inspired call to political opposition and Christian witness-which cost him his life. The author investigates Bonhoeffer's stance in terms of his confrontation with the legacy of Hegelianism and Neo-Rankeanism, and by highlighting Bonhoeffer's intellectual and spiritual journey, shows how his endeavor to politicially reeducate the German people must be examined in theological terms.