The Scottish Composer James MacMillan has drawn on his Roman Catholic faith in much of his musical output, and this has been a significant influence not least on the six operatic works which he has produced to date. These operas, a number of which set libretti by the poet Michael Symmons Roberts, are richly diverse in their scale and in the stories which they present; yet they share a number of themes in common. All of them juxtapose sacred and secular topics, and all are concerned with stories that are both timeless and contemporary. Particularly striking is the fact that all of them draw on liturgy or scripture to give depth and resonance to the stories they tell. These resonances apply both to the characters in the operas and to the audience watching the works in performance. These operatic works therefore have the capacity to prompt theological as well as musical and dramatic reflections in those who experience them.

The value of theology as a discipline has been challenged in recent years by a number of high-profile scientists, most prominently perhaps Stephen Hawking and Richard Dawkins. It has been questioned whether theology can bring anything to the table, particularly when compared with the clearly evident successes of modern science. This paper will take this challenge seriously and explore what value theology may have in the context of a scientific age, where the successes of the sciences have clearly reshaped how we think about the world. It will argue that theology offers a space and a language for discourse on the ineffable and intangible aspects of human experience, and can address the implicit philosophical and theological connotations of the scientific worldview.

The Enlightenment has bequeathed to us the notion that religion can be treated as an object of theoretical inquiry, giving rise to the “secular” concept of religion as a field of meaning or truth-content that is (ideally) isolable from the particular practices that constitute religious worship. I argue that the later Heidegger's “poetic” thought disrupts the paradigm underlying the secular concept of religion and points us toward an alternative understanding of religion as tantamount to being-in-the-world. Heidegger thus opens the way for post-secular reflection on the transformative potential of religion in human culture.

The present article examines the perspectives of two understudied, female spiritual writers, Elizabeth of the Trinity and Caryll Houselander, on the doctrine of ‘divine indwelling’. After a brief discussion of classical elaborations of this doctrine, the paper gives an account of Elizabeth's and Houselander's respective Trinitarian and Incarnational readings of God's indwelling of the human soul. This discussion shows that a given interpretation and experience of the divine indwelling is inevitably shaped by – and shapes – the particularity of one's concrete life context, as well as the doctrinal prism through which it is approached. It furthermore demonstrates that such different accounts nonetheless converge on key, and at times surprising issues, such as the reciprocal nature of divine indwelling, and its interdependency on the separation between God and the human being.

The concept of ‘just war’ has long been embedded in the structure of a world divided into sovereign nation-states. And groups like UKIP want to perpetuate this structure. But sovereign states are in melt down under the impact of globalisation. So just war needs to be rethought in order to reflect a truly catholic outlook, and the church needs to understand this.

Research into liberation theologies has rarely had an interreligious perspective. To that end, I shall carry out a comparative study of Christian and Islamic versions of liberation theology and I shall highlight the similarities and differences in their approaches. It will be a thematic study that is structured around three key mentalities which are shared by the approaches of both religious traditions. Firstly, the need to reinterpret their own religions from the perspective of the poor; secondly the interrelated emphases on action, orthopraxy and the agency of the oppressed; and thirdly a rejection of excessive other-worldliness. I conclude from my analyses with the following hypotheses: firstly, due to the lack of an authority akin to the Catholic Church, Islamic liberation theology is comparatively more likely to create the potential for social upheaval and is more likely to lead to an attenuation of metaphysical religious feeling; secondly, all liberation theologies contain latently the potential for creating millenarian outbursts; the best example to offer from modern history of this latent feature becoming manifest is in the Iranian Islamic revolution of 1979.