“Faith cometh by hearing”—so said Saint Paul, and devoted Christians from Augustine to Luther down to the present have placed particular emphasis on spiritual arts of listening. In quiet retreats for prayer, in the noisy exercises of Protestant revivalism, in the mystical pursuit of the voices of angels, Christians have listened for a divine call. But what happened when the ear tuned to God’s voice found itself under the inspection of Enlightenment critics? This book takes us into the ensuing debate about “hearing things”—an intense, entertaining, even spectacular exchange over the auditory immediacy of popular Christian piety.The struggle was one of encyclopedic range, and Leigh Eric Schmidt conducts us through natural histories of the oracles, anatomies of the diseased ear, psychologies of the unsound mind, acoustic technologies (from speaking trumpets to talking machines), philosophical regimens for educating the senses, and rational recreations elaborated from natural magic, notably ventriloquism and speaking statues. Hearing Things enters this labyrinth—all the new disciplines and pleasures of the modern ear—to explore the fate of Christian listening during the Enlightenment and its aftermath.In Schmidt’s analysis the reimagining of hearing was instrumental in constituting religion itself as an object of study and suspicion. The mystic’s ear was hardly lost, but it was now marked deeply with imposture and illusion.

According to a commonplace narrative, the rise of modern political thought in the West resulted from secularization—the exclusion of religious arguments from political discourse. But in this pathbreaking work, Eric Nelson argues that this familiar story is wrong. Instead, he contends, political thought in early-modern Europe became less, not more, secular with time, and it was the Christian encounter with Hebrew sources that provoked this radical transformation.

During the sixteenth and seventeenth centuries, Christian scholars began to regard the Hebrew Bible as a political constitution designed by God for the children of Israel. Newly available rabbinic materials became authoritative guides to the institutions and practices of the perfect republic. This thinking resulted in a sweeping reorientation of political commitments. In the book’s central chapters, Nelson identifies three transformative claims introduced into European political theory by the Hebrew revival: the argument that republics are the only legitimate regimes; the idea that the state should coercively maintain an egalitarian distribution of property; and the belief that a godly republic would tolerate religious diversity. One major consequence of Nelson’s work is that the revolutionary politics of John Milton, James Harrington, and Thomas Hobbes appear in a brand-new light.

Nelson demonstrates that central features of modern political thought emerged from an attempt to emulate a constitution designed by God. This paradox, a reminder that while we may live in a secular age, we owe our politics to an age of religious fervor, in turn illuminates fault lines in contemporary political discourse.

This study of the sometimes stormy career of a brilliant and colorful talmudist offers a broad picture of medieval Hispano-Jewish culture.

Meir Abulafia (ca. 1165-1244), commonly called Ramah, was born into the old Jewish aristocracy of Muslim Spain and educated in the best Judeo-Arabic tradition, but lived his whole life under the new political and cultural realities of Christian Spain. Mr. Septimus portrays Ramah's career as a lawyer, exegete, poet, and theologian in an age of rapid cultural change. His book describes the intellectual cross-fertilization and conflict that resulted from new connections with European Jewish communities to the north. It focuses, in particular, on the great controversy over the philosophical rationalism of Maimonides, which Ramah initiated and in which he played a major role. This clash dominated Jewish intellectual history for three centuries and parallels important developments in Latin Christendom.

"A comprehensive analysis of philosophical thought from the second century to the fifteenth century, from the Greek apologists through Nicholas of Cusa. This work is Gilson's magnum opus." - Journal of the History of Ideas