The Peace of God was one of the most important movements of the Middle Ages, yet is highly contested. It has been seen as both radically innovative and fundamentally traditional; as millenarian and not millenarian; as a popular movement and as a way of consolidating power for the elites. Geoffrey Koziol argues for the validity of all these differing viewpoints, because specific instantiations of the Peace of God varied greatly, and there were inherent contradictions in early ideas of peace and peace-making.

The spectacle of modern sport displays all the latest commercial and technological innovations, yet age-old religious concerns still thrive at the stadium. Coaches lead pre-game and post-game prayers, athletes give God the credit for home runs and touchdowns, and fans wave signs with biblical quotations and allusions. Like no other nation on earth, Americans eagerly blend their religion and sports. Playing with God traces this dynamic relationship from the Puritan condemnation of games as sinful in the seventeenth century to the near deification of athletic contests in our own day.

Early religious opposition to competitive sport focused on the immoderate enthusiasm of players and spectators, the betting on scores, and the preference for playing field over church on Sunday. Disapproval gradually gave way to acceptance when "wholesome recreation" for young men in crowded cities and soldiers in faraway fields became a national priority. Protestants led in the readjustment of attitudes toward sport; Catholics, Jews, Mormons, and Muslims followed. The Irish at Notre Dame, outstanding Jews in baseball, Black Muslims in the boxing ring, and born-again athletes at Liberty University represent the numerous negotiations and compromises producing the unique American mixture of religion and sport.

This study will be useful for those who study the development of the doctrine of the Trinity, as well as those who are interested in the role of scriptural and philosophical resources in Christian theology. Fi

In this book, renowned philosopher Ralph McInerny sets out to review what Thomas meant by the phrase and to defend a robust understanding of Thomas's teaching on the subject.

“Pre-modern philosophy” means the line of reflection that started with Plato andvAristotle, passed through Augustine and Boethius, and reached its acme in Aquinas, Scotus, and Suarez. The whole line was harshly judged by Descartes, then mocked by the empiricsts of the 18th Century. Why, then, did Pope Leo XII make a determined effort to revive it? And, more importantly, why was the revival a stunning success by the middle of the 20th Century?

The answers to both questions are found in a famous German book, Philosophie der Vorzeit by Josef Kleutgen, now available for the first time in English. Pre-ModernPhilosophy Defended shaped and strengthened Pope Leo’s resolve. It showed how inaccurate the harsh judgments had been and how sadly inferior the modern replacements from Descartes to Hegel had turned out to be in many respects.

Not in all. Kleutgen was no knee-jerk reactionary. He made no bones about the obsolete status of pre-Newtonian physics and cosmology. Rather, he focused on the central boast of “modern” thought, namely, that it had turned at least to the “subject” and had provided a long-needed thing called a “critique of knowledge.”

This book is must reading for intellectual historians and for philosophers working today in epistemology. But most of all, it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the “light” of Kant or Hegel? This is why every Modernist knew Kleutgen’s name and hated this book.

Here is the first English translation (from the German) of the master work of Josef Kleutgen, the nineteenth century social philosopher whose thought lies at, or near, the heart of Catholic Social Thought. Kleutgen is widely and rightly seen as the shadow author of the social encyclicals of Leo XII. Leo’s Rerum Novarum remains the origin and constant reference point of all Catholic Social Teaching. And Popes since have dated their own social encyclicals from Rerum Novarum – hence, Quadragesimo anno and Centesimus annus. —Gerard V. Bradley, University of Notre Dame

Pre-Modern Philosophy Defended is must reading for intellectual historians and for philosophers working today in epistemology. And it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the ‘light’ of Kant or Hegel? This is why every Modernist knew Kleutgen's name and hated Philosophie der Vorzeit (Pre-Modern Philosophy Defended).

Written for his brother Benedictine monks around 1077, Anselm’s Proslogion is perhaps the best-known partially-read book of the Middle Ages. Many readers are familiar only with Anselm’s well-known argument for God’s existence in Chapters 2–4, which is often called the “ontological argument,” a misleading appellation coined centuries later by Immanuel Kant. In this argument Anselm begins with the thought of “something than which nothing greater is able to be thought,” and subsequently he leads the reader to see that such a reality necessarily exists and cannot be thought not to be. This argument – which is, to be sure, crucial to the work constitutes – but a small portion of the whole. Preceding it is a profound but oft-overlooked opening chapter in which Anselm contemplates his all-too-human condition and disposes the reader to receive aptly his argument for God’s existence in the next three chapters. And following this argument are 20 chapters in which Anselm artfully unfolds the depth and breadth of God’s true existence as that than which nothing greater is able to be thought, showing God to be (among other things) able-to-sense, pity-hearted, just, good, and uncircumscribed. Indeed, if the reader is willing to give himself over to the work as whole, he will be compelled, under Anselm’s deft guidance, to “endeavor to straighten up his mind toward contemplating God,” which is how Anselm describes his own role in the work in his prefatory remarks.

This edition provides a faithful yet readable English rendering of the whole Proslogion, the objections raised to Anselm’s argument by his contemporary Gaunilo, and Anselm’s replies to those objections. (After responding to Gaunilo, Anselm himself requested that these objections and replies be included in subsequent editions of the Proslogion.) This edition also includes an introduction that contextualizes the Proslogion within the monastic, pre-Scholastic age in which it first made its appearance. In addition, by means of notes and commentary, this edition articulates how to contextualize Anselm’s famous argument in the Proslogion as a whole and in light of his replies to Gaunilo, how to appreciate the artistry whereby Anselm knit the Proslogion together into a coherent and concise unity, and how the work may be taught effectively to interested students. These features set this affordable English edition of the Proslogion apart from those currently available, which too often fail to capture accurately the beauty of Anselm’s prose, which often treat the work through the lens of either later Scholasticism or contemporary analytic philosophy of religion, and which take little note of the craftsmanship whereby Anselm constructed this masterfully integrated work that is remembered too often for too few of its 24 chapters.

Matthew Walz has taught in the interdisciplinary program at Thomas Aquinas College in California, and since 2008 he has been a professor in the Philosophy Department of the University of Dallas.