of the denazification process. Neither Adam nor any of Tübingen's other Catholic theologians were among those imprisoned or banned from teaching for promoting Nazism or the Nazi regime's human rights violations. No work was published in postwar Germany questioning or censuring Adam's support for Nazism. Krieg writes that "it is not clear ... that Adam ... ever acknowledged his own misjudgment about and complicity with the Third Reich." In the postwar years Adam became involved in the ecumenical movement and stressed the need for co-operation between German Catholics and Protestants. As one of the first German Catholic theologians to contribute to ecumenism, he argued that Protestants and Catholics were united by belief in certain Christian truths, and was motivated in part by his continued belief that Christianity ought to form the foundation of German government and society. Adam retired in 1949, becoming a professor emeritus at Tübingen. He withdrew from public life in the 1950s, and was nominated to be part of a preparatory commission for the Second Vatican Council in 1959, but declined for health reasons. Adam died in Tübingen on 1 April 1966. Works Adam's best-known works include The Spirit of Catholicism (1924), The Son of God (1934), Christ Our Brother (1929) and The Christ of Faith (1954). Krieg names four central concepts in Adam's theology: first, the view of Christ as the sole mediator between God and creation and as the only figure to unite the divine and human worlds; second, the conception of the church as the Body of Christ, existing to make Christ present in the world; third, an account of Christianity as faith specifically within the context of the community of the church; and fourth, a pessimistic evaluation of Western civilisation, which he thought was experiencing a long decline. Adam's books were directed at the general reader, rather than appealing solely to theologians. The Spirit of Catholicism (1924) In The Spirit of Catholicism (1924), Adam critiqued rationalism, which he argued had distanced people from themselves, from their communities and from God; the Enlightenment, which he claimed prioritised intellect over feelings and relationships; and modernity itself. In mounting this critique he drew on the thought of Max Scheler. Arguing along similar lines to Joseph Lortz and Oswald Spengler, Adam diagnosed a centuries-long spiritual and cultural decline in Western civilisation, which he argued had begun in the Late Middle Ages and culminated in the Enlightenment. He