(RNS) — The four saddest words in the English language are “what might have been.…”
Eighty years ago, as war clouds gathered over Europe, the 33-year-old Christian theologian Dietrich Bonhoeffer, then a faculty member at Union Theological Seminary in Manhattan, returned to his native Germany after a short stay in the United States.

At the time, Bonhoeffer believed his church’s response to Hitler and Nazism was marked by weakness and cowardice. He saw his country consumed by a monstrous cancer that had devoured nations and had already murdered many hundreds of people on its way to murdering millions.

Frustrated and angered, Bonhoeffer went home to join the political underground movement in Germany. He wrote: “Not in the flight of ideas, but only in action is freedom. Make up your mind and come out into the tempest of living.”
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It was a fateful and ultimately lethal decision. Six years later, on April 9, 1945, a month before the end of World War II in Europe, the Nazis executed Bonhoeffer for his opposition to the regime.

Many American Jews shuddered as Donald Trump proclaimed, “The American Dream is dead!” and “America first!” to rally crowds during his 2016 presidential campaign. We remembered how, in the late 1930s and early 1940s, these slogans were an open call for virulent anti-Semitism, pro-Nazi sentiment, white supremacy, xenophobia, and nativism.

Sarah Churchwell, a professor of American literature and humanities at the University of London, deftly deconstructs the origins and evolution of those two highly charged phrases in her new book Behold, America: The Entangled History of “America First” and “The American Dream” (Basic Books).

The term “The American Dream” first appeared in a 1900 editorial in the New York Evening Post, a newspaper founded by Alexander Hamilton and owned today by Rupert Murdoch. It warned readers that “discontented multimillionaires” constitute the “greatest risk” to “every republic” and threatened “The American Dream.” In its original context, the term represented a broad-based progressive aspiration for a just, equitable, and freedom-loving society.

German Lutheran Pastor Martin Niemöller is best known for his celebrated confession:
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• First, they came for the Communists, and I did not speak out--
• Because I was not a Communist.
• Then they came for the Socialists, and I did not speak out--
• Because I was not a Socialist.
• Then they came for the Trade Unionists, and I did not speak out--
• Because I was not a Trade Unionist.
• Then they came for the Jews, and I did not speak out--
• Because I was not a Jew.
• Then they came for me—and there was no one left to speak for me.

These oft-quoted words at Holocaust commemorative observances might lead you to believe that Niemöller was sympathetic to Jewish suffering during the Holocaust. Not true.

Matthew D. Hockenos, professor of History at Skidmore College and author of Then They Came for Me (Basic Books, 2018), writes that Niemöller (1892-1984) was not incarcerated in concentration camps because he opposed the mass murder of Jews or other atrocities, but for insisting on the political autonomy of German Protestant churches in Nazi Germany.