Symbolized by a three-hundred-year-old Seder plate, the religious life of Fred Behrend's family had centered largely around Passover and the tale of the Jewish people's exodus from tyranny. When the Nazis came to power, the wide-eyed boy and his family found themselves living a twentieth-century version of that exodus, escaping oppression and persecution in Germany for Cuba and ultimately a life of freedom and happiness in the United States. Behrend's childhood came to a crashing end with Kristallnacht (the Night of Broken Glass) and his father's harrowing internment at the Sachsenhausen concentration camp. But he would not be defined by these harrowing circumstances. Behrend would go on to experience brushes with history involving the defeated Germans. By the age of twenty, he had run a POW camp full of Nazis, been an instructor in a program aimed at denazifying specially selected prisoners, and been assigned by the U.S. Army to watch over Wernher von Braun, the designer of the V-2 rocket that terrorized Europe and later chief architect of the Saturn V rocket that sent Americans to the moon. Behrend went from a sheltered life of wealth in a long-gone, old-world Germany, dwelling in the gilded compound once belonging to the manufacturer of the zeppelin airships, to a poor Jewish immigrant in New York City learning English from Humphrey Bogart films. Upon returning from service in the U.S. Army, he rose out of poverty, built a successful business in Manhattan, and returned to visit Germany a dozen times, giving him unique perspective into Germany's attempts to surmount its Nazi past.

"In 1945, Edith Farnsworth asked the German architect Mies van der Rohe, already renowned for his avant-garde buildings, to design a weekend home for her outside of Chicago. Edith was a woman ahead of her time--unmarried, she was a distinguished medical researcher, whose discoveries put her in contention for the Nobel Prize, as well as an accomplished violinist, translator, and poet. The two quickly began an intimate relationship, spending weekends together, sharing interests in transcendental philosophy, Catholic mysticism, wine-soaked picnics, and architecture. Their collaboration would produce one of the most important works of architecture of all time, a blindingly original house made up almost entirely of glass and steel. But the minimalist marvel, built in 1951, was plagued by cost over-runs and a sudden chilling of the two friends' mutual affection. Though the building became world-famous, Farnsworth found it impossible to live in the transparent house, and she began a public campaign against him, cheered on by Frank Lloyd Wright. Mies, in turn, sued her for unpaid monies. The ensuing trial covered not just the missing funds and the structural weaknesses of the home, but turned into a trial of modernist art and architecture itself. Interweaving personal drama and cultural history, Alex Beam presents a stylish, enthralling tapestry of a tale, illuminating the fascinating history behind one of the twentieth-century's most beautiful and significant architectural projects"--

One of the world’s leading experts on infidelity provides a step-by-step guide through the process of infidelity—from suspicion and revelation to healing, and provides profound, practical guidance to prevent infidelity and, if it happens, recover and heal from it. You’re right to be cautious when you hear these words: “I’m telling you, we’re just friends.” Good people in good marriages are having affairs. The workplace and the Internet have become fertile breeding grounds for “friendships” that can slowly and insidiously turn into love affairs. Yet you can protect your relationship from emotional or sexual betrayal by recognizing the red flags that mark the stages of slipping into an improper, dangerous intimacy that can threaten your marriage.

An insightful analysis of German film in the immediate postwar era.

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.