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When the hallowed halls of academia become the stage for murder, newly appointed Dean Beth Ellis's search for the truth leads her to unexpected discoveries about her own heart. For Beth Ellis, Grafton College and its faculty and students are her home and family. But the president of the college rubs everyone the wrong way, the new English professor on campus isn't much more popular, and Beth has her hands full trying to keep the peace as various campus factions quarrel. Still, she didn't expect a tenure battle to end in murder. Sally Sullivan left the Chicago police homicide division and returned to her hometown where, as chief of police, she expected her greatest challenges to be dealing with car accidents and drunk drivers. But faced with a murder investigation with more motives than evidence and an inexperienced staff, Sally finds small-town policing isn't as simple as she thought. Neither are her growing feelings for Beth Ellis. As Sally and Beth's different worlds collide, their desire to solve the murder is complicated by their unexpected attraction. A second murder on campus places the survival of the college itself, their tenuous relationship, and even their lives in jeopardy.

A restatement of the correspondence theory of truth together with a defense against objections and alternative theories, including deflationism, minimalism, and pluralism. In Veritas, Gerald Vision defends the correspondence theory of truth—the theory that truth has a direct relationship to reality—against recent attacks, and critically examines its most influential alternatives. The correspondence theory, if successful, explains one way in which we are cognitively connected to the world; thus, it is claimed, truth—while relevant to semantics, epistemology, and other studies—also has significant metaphysical consequences. Although the correspondence theory is widely held today, Vision points to an emerging orthodoxy in philosophy that claims that truth as such carries no significant weight in philosophical explanations. He devotes much of the book to a criticism of that outlook and to a less vulnerable formulation of the correspondence theory. Vision defends the correspondence theory by both presenting evidence for correspondence and examining the claims made by such alternative theories as deflationism, minimalism, and pluralism. The techniques of the argument are thoroughly analytic, but the problem confronted is broadly humanistic. The question examined—how we, as thinking beings, are connected to and manage to cope in a world that was not designed for our comfort or convenience—is more likely to be raised by continentalists, but is approached here with the tools of clarity and precision more highly prized in analytic philosophy. The book seeks to avoid both the obscurantism that infects much continental thought and the overly technical concerns and methodology that limit the interest of much work in analytic philosophy. It thus provides a rigorous but largely nontechnical treatment of the topic that will be of interest not only to readers familiar with philosophy but also to those with a background in literary theory and linguistics.

In the eternal struggle between good and evil, the Lord of Darkness, Chaos, and his army of Daemonia are on the rise in the land of Purgator. His minions are terrorizing the citizensthe first step in Chaoss plan to overthrow the Lord Creator and dominate the universe. Only one obstacle stands in his way: Lux Veritas. The Lord of Darkness has already pledged to go to any length to find her, possess her, and best of all, destroy her. Solas Gambit is a high school hockey player who is haunted by vivid nightmares of trouble stalking the universe. Terrorized by mocking voices, anguished screams, and bloody visions, Solas feels helpless as he struggles to understand why he has been singled out by evil forces. But it is only after a shaman gifts Solas with a magnificent sword that comes alive upon his command that the teen and his two best friends, Dorian Bishop and Amy Jolicoeur are sent through a portal to the treacherous land of Purgator to discover the answers. In this epic fantasy tale, a teenager must pair with an unlikely partner to destroy Chaos and end his dreams of conquest, restore peace in Purgator, and somehow find his way back home alive.

Climbing Further up Veritas Mountain is a beacon of light in the coming tsunami of darkness called the "Religion of Self." It offers a foundation in Truth within the storm of moral relativism. It is a great resource for those who are curious about the basic principles of the Christian faith, for those in the faith who are learning how the faith applies to the contemporary "norms" of our day, and for those Catholics who have always gone through the motions of their faith but do not quite know "why." "Many of us live by the standards of behavior we set for ourselves. We make up our own code of morality and we make up our own rules. If we believe that morality and Truth are relative and individual, we cannot believe in God. God defines perfection in all areas. He is perfect Love, Mercy, Power, Justice, Knowledge, and Ultimate Reality. If you really believe in God, you therefore must believe in objective Truth. In discovering that 'There is a God and I am not Him, ' I began to understand that there is objective, unadulterated Truth: Truth that is still true whether I like it or not; Truth that is still true whether or not I have a different opinion; Truth that is still true whether or not I have the ability to live up to that standard. Truth is not a democracy. Truth is not an opinion poll. Truth is Reality. I have the free will to accept it...or reject it and practice Ryanism. If 'There is a God and I am not Him, ' then there is Truth that transcends the desires of my will and what I prefer to make up on my own."

At the end of the fourth century, Jerome decided to translate the Old Testament into Latin from the Hebrew manuscripts that were available to him, and not from the "traditional" Greek text. This fact provoked a reaction from Augustine, who considered that the Greek translation of the LXX must be the starting point of every translation, since it had the authority of the apostles. The two great figures of the Latin West engaged in a dialectical battle in which we find clearly delineated the two principles which are in tension and which have determined the reception of the biblical text down to our time: the value of the "original" text (hebraica veritas) and the authority of the text received by the church (Septuaginta auctoritas). In facing this "battle," we are dealing with some very up-to-date questions: Is it possible to speak of a canonical text of the Old Testament? In what language is that text? On what text should our liturgical translations be based? Is there an "original" text of the Bible? Can an ancient version be superior to the text it is translating? What is the value of the LXX?