Jean-Luc Marion has long endeavored to broaden our view of truth. In this illuminating new book-his deepest engagement with theology to date-Marion proposes a rigorous new understanding of human and divine revelation in a deeply phenomenological key.

Although today considered the central theme of theology, the concept of Revelation was almost entirely unknown to the first millennium of Christian thought. In a penetrating historical deconstruction, Marion traces the development of this term to the rise of metaphysics from Aquinas through Suarez, Descartes, and Kant; formalized into an epistemological framework, this understanding of Revelation has restricted philosophical and theological thinking ever since. To break free from these limits, Marion takes hints from theologians including Barth and Balthasar while mobilizing the phenomenology of givenness to provide a rigorous new understanding of revelation as a mode of uncovering. His extensive study of the Jewish and Christian Scriptures unfolds a logic of Trinitarian phenomenality, worked out in conversation with Basil, Augustine, Hegel, Schelling, and others, that ultimately transforms our very notions of being and time.

The result is precisely what we have come to expect from this acclaimed philosopher: masterful historical scholarship working in tandem with daring originality.

The Liberating Philosophy of Ignacio Ellacuria: Historical Reality, Humanism, and Praxis is the first systematic work on the philosophy of Ignacio Ellacuria to be published in English so far. The Spaniard-Salvadorian philosopher-murdered in Salvador in 1989 by the military-maintains that philosophy is a permanent task grounded in metaphysics as first philosophy, as developed within a historical reality and a preferential option for the poor. As explored by this collection edited by Luis Arturo Martinez Vasquez, Randall Carrera Umana, and Luis Ruben Diaz Cepeda, Ellacuria's theory is a critical and practical proposal immersed in the colonial history of Central America, but its explanatory and normative power extends to oppressed people all around the world. The contributors to this volume, coming from Spain, Mexico, Argentina, Salvador, and Costa Rica, analyze Ellacuria's philosophy of liberation in conjunction with radical realism and strength, describing it as "a philosophy created by people concerned with the problems and history of our land-such as our colonial past, systemic poverty and dependency-and... responding to these concerns can offer alternatives for a true liberation of all the dominated peoples of the world."

The compelling vision of religious life and practice found in Hasidic sources has made it the most enduring and successful Jewish movement of spiritual renewal of all time. In this book, Ariel Evan Mayse grapples with one of Hasidism's most vexing questions: how did a religious movement known for its radical views about immanence, revelation, and the imperative to serve God with joy simultaneously produce strict adherence to the structures and obligations of Jewish law? Exploring the movement from its emergence in the mid-1700s until 1815, Mayse argues that the exceptionality of Hasidism lies not in whether its leaders broke or upheld rabbinic norms, but in the movement's vivid attempt to rethink the purpose of Jewish ritual and practice. Rather than focusing on the commandments as law, he turns to the methods and vocabulary of ritual studies as a more productive way to reckon with the contradictions and tensions of this religious movement as well as its remarkable intellectual vitality.

Mayse examines the full range of Hasidic texts from the eighteenth and early nineteenth centuries, from homilies and theological treatises to hagiography, letters, and legal writings, reading them together with contemporary theories of ritual. Arguing against the notion that spiritual integrity requires unshackling oneself from tradition, Laws of the Spirit is a sweeping attempt to rethink the meaning and significance of religious practice in early Hasidism.

In Masculinities in the Gospel of Matthew: Joseph, John, Peter, and Judas, Kendra A. Mohn examines the masculinity of four figures in Matthew's Gospel in light of ancient understandings of masculinity exemplified by Roman emperors and emulated by figures such as Herod the Great and Herod Antipas. Utilizing three criteria common to elite Roman hegemonic expressions of masculinity-wealth, divine service, and dominating control over self and others-Mohn argues that the nonelites represented by the New Testament texts negotiated ancient expectations of masculinity in a variety of ways that both subverted and upheld Roman imperial ideals. This response to dominant masculinity marked by hegemony has important implications for the understanding of critical concepts such as discipleship and leadership, as well as the expectations for masculinity expressed in contemporary religious contexts.

David Novak, one of the most distinguished Jewish theologians in the world, offers a new interpretation of how the Jewish people and the Jewish tradition talk about God. What does the Torah say about God? How does the God of the Torah talk about Godself? And how does the God of the Torah talk about human beings? The book traces the history and theology of God-talk in Judaism, and how it remains relevant, now more than ever, and speaks directly to contemporary issues such as human rights.

If God exists, why is there so much pain and suffering, and why isn't his existence more obvious? In A Theodicy for a Suffering World with a Hidden God, Philip Pegan develops a theodicy in answer to these questions. This theodicy is consistent with theological determinism-the belief that everything that happens is determined by the will of God-and with the possibility that human beings are entirely physical in nature. It affirms all creatures capable of suffering will eventually enjoy a life of eternal happiness, demonstrating the plausibility of the notion that if God allows suffering in a creature, there is an outweighing good He can bring about in the creature's life only if He allows for such suffering. Pegan's theodicy is compatible with the claim that the world is unsurpassably good. It assumes value realism, but could be revised without fundamentally altering the framework or main substance of the theodicy, while assuming value antirealism