In this work, Fr. Fahey explains the rights of Christ the King versus organized naturalism which is counter to Christ's rights. Christians are not only called to be holy and spiritual, but also to transform society according to the rules of God so that Christ reigns not only in heaven, but also in everyday society. Fr. Fahey speaks of the role of the Jews against this rule of Christ the King, explains their role in ancient and modern society, and their conversion to Christ the Messias. Modern society is grossly disordered, as any thinking man will readily acknowledge, and it can only be reconstituted by reestablishing the rule of Christ, and His Church, over all parts of society, from the top down. Though written in 1953 it remains timely because the subject matter remains pertinent to our day and age. Father Fahey is the expert on the rights of Christ in society, and a good place to begin to understand what has happened to our society, why, and the solution.

Written in 1932, and just as pertinent today, Fr. Fahey explains the doctrine of Christ the King, and His rights in and over societies and nations, based upon the teaching of the Church, and in particular the Encyclical Quas Primas. Scripture tells us that "every knee shall bow and every tongue confess that Jesus Christ is Lord." Christ is not just King of Heaven, He is also King of the Earth, and desires that man establish his societies and nations under His benign rule. Fr. Fahey describes to us what this ideal State should look like, as it follows the program of Christ, as opposed to that of Satan and "organized naturalism."

Originally published in 1938, this is the author's history of the Bolshevik Revolution and his beliefs and attempt to blame the Jewish people in general for it.

Fr. Hugo Rahner, a renowned church historian, presents for the first time in English a very clear and readable study of the relationship of the Church and State during the first eight centuries. From being persecuted, to tolerated, to being mandated as the Empire's official religion, the Church encountered, during those early centuries, in principle all the forms of the Church-State relationship she could face in the future. With unsurpassed knowledge of the historical sources, Rahner brings to light what the Church herself through the bishops, the Pope, and the great theologians came to understand as the proper relationship between the spiritual society of the Church and the temporal society of the State.

From the earliest period of its existence, Christianity has been recognized as the "religion of the cross." Some of the great monuments of Western art are representations of the brutal torture and execution of Christ. Despite the horror of crucifixion, we often find such images beautiful. The beauty of the cross expresses the central paradox of Christian faith: the cross of Christ's execution is the symbol of God's victory over death and sin. The cross as an aesthetic object and as a means of devotion corresponds to the mystery of God's wisdom and power manifest in suffering and apparent failure. In this volume, Richard Viladesau seeks to understand the beauty of the cross as it developed in both theology and art from their beginnings until the eve of the renaissance. He argues that art and symbolism functioned as an alternative strand of theological expression -- sometimes parallel to, sometimes interwoven with, and sometimes in tension with formal theological reflection on the meaning of the Crucifixion and its role insalvation history. Using specific works of art to epitomize particular artistic and theological paradigms, Viladesau then explores the contours of each paradigm through the works of representative theologians as well as liturgical, poetic, artistic, and musical sources. The beauty of the cross is examined from Patristic theology and the earliest representations of the Logos on the cross, to the monastic theology of victory and the Romanesque crucified "majesty," to the Anselmian "revolution" that centered theological and artistic attention on the suffering humanity of Jesus, and finally to the breakdown of the high scholastic theology of the redemption in empirically concentrated nominalism and the beginnings of naturalism in art. By examining the relationship between aesthetic and conceptual theology, Viladesau deepens our understanding of the foremost symbol of Christianity. This volume makes an important contribution to an emerging field, breaking new ground in theological aesthetics. The Beauty of the Cross is a valuable resource for scholars, students, and anyone interested in the passion of Christ and its representation.