This is the story of a crushingly ordinary man who had the misfortune to live in the first two-thirds of the twentieth century. The son of a baptized Jewish father and a Protestant mother, Willy Wiemokli (1908–1983) was declared a half-Jew by the laws of the Third Reich, and because of this, he and his father were briefly interned in Buchenwald. Although his father was eventually executed in Auschwitz in 1943, Willy went on to become an accountant for J. A. Topf & Söhne, the manufacturer of the ovens used in the death of his father as well as thousands of others in concentration camps. Persecuted by the Nazis, he also participated, minimally, in the Nazi-led genocide. This paradox and Willy’s liminal status gives his fascinating biography historical significance, adding a new dimension to our understanding of what the Nazi race policies meant to ordinary Germans. In this brief telling of an otherwise average man’s life, Schüle and Sowade reveal the pervasive and long-term effect of the race laws. Based solely on archival records, Willy’s story gives insight into the muddled and impossible choices of vulnerable individuals living under the Third Reich and the blurred boundaries between victim, bystander, and accomplice.

An expert on early Christianity reveals how the early church invented stories of Christian martyrs—and how this persecution myth persists today. According to church tradition and popular belief, early Christians were systematically persecuted by a brutal Roman Empire intent on their destruction. As the story goes, vast numbers of believers were thrown to the lions, tortured, or burned alive because they refused to renounce Christ. But as Candida Moss reveals in The Myth of Persecution, the “Age of Martyrs” is a fiction. There was no sustained 300-year-long effort by the Romans to persecute Christians. Instead, these stories were pious exaggerations; highly stylized rewritings of Jewish, Greek, and Roman noble death traditions; and even forgeries designed to marginalize heretics, inspire the faithful, and fund churches. The traditional story of persecution is still invoked by church leaders, politicians, and media pundits who insist that Christians were—and always will be—persecuted by a hostile, secular world. While violence against Christians does occur in select parts of the world today, the rhetoric of persecution is both misleading and rooted in an inaccurate history of the early church. By shedding light on the historical record, Moss urges modern Christians to abandon the conspiratorial assumption that the world is out to get them.

This book explains why the United States, a country that values religious freedom, has persecuted some religious minorities while protecting others. It explores the experiences of Mormons, Jehovah's Witnesses, Jews, Catholics, and Muslims arguing that the state will persecute a religion if it sees it as a political threat.

In this book, Noel D. Johnson and Mark Koyama tackle the question: how does religious liberty develop?

The persecution and mass-murder of the Jews during World War II would not have been possible without the modern organization of division of labor. Moreover, the perpetrators were dependent on human and organizational resources they could not always control by hierarchy and coercion. Instead, the persecution of the Jews was based, to a large extent, on a web of inter-organizational relations encompassing a broad variety of non-hierarchical cooperation as well as rivalry and competition. Based on newly accessible government and corporate archives, this volume combines fresh evidence with an interpretation of the governance of persecution, presented by prominent historians and social scientists.

Foreword - Nelson Mandela

Righteous Persecution examines the long-controversial involvement of the Order of Preachers, or Dominicans, with inquisitions into heresy in medieval Europe. From their origin in the thirteenth century, the Dominicans were devoted to a ministry of preaching, teaching, and pastoral care, to "save souls" particularly tempted by the Christian heresies popular in western Europe. Many persons then, and scholars in our own time, have asked how members of a pastoral order modeled on Christ and the apostles could engage themselves so enthusiastically in the repressive persecution that constituted heresy inquisitions: the arrest, interrogation, torture, punishment, and sometimes execution of those who deviated in belief from Roman Christianity. Drawing on an extraordinarily wide base of ecclesiastical documents, Christine Caldwell Ames recounts how Dominican inquisitors and their supporters crafted and promoted explicitly Christian meanings for their inquisitorial persecution. Inquisitors' conviction that the sin of heresy constituted the graver danger to the Christian soul and to the church at large led to the belief that bringing the individual to repentance—even through the harshest means—was indeed a pious way to carry out their pastoral task. However, the resistance and criticism that inquisition generated in medieval communities also prompted Dominicans to consider further how this new marriage of persecution and holiness was compatible with authoritative Christian texts, exemplars, and traditions. Dominican inquisitors persecuted not despite their faith but rather because of it, as they formed a medieval Christianity that permitted—or demanded—persecution. Righteous Persecution deviates from recent scholarship that has deemphasized religious belief as a motive for inquisition and illuminates a powerful instance of the way Christianity was itself vulnerable in a context of persecution, violence, and intolerance.