Nathan Stone, ‘Dominion, Power and the Kingdom of God: Reflections on Spiritual Ecology’, 7–21

The book of Genesis portrays human beings as having been given dominion over the whole world and everything in it by the creator God. Some have seen this as justifying complicity among followers of the Judaeo-Christian tradition in the misuse of natural resources and the destruction of the environment. Nathan Stone issues a call for a very different understanding of the relationship we need to have with the created order.

Harvey D. Egan, ‘Evelyn Underhill Revisited’, 23–39

2011 marked the centenary of the publication of Mysticism, Evelyn Underhill’s most famous work. In the first half of the twentieth century she was one of the most widely-read authors on the spiritual life. Harvey Egan here introduces us to the life and writings of a woman who, while denying that she was herself a mystic, undoubtedly exhibited ‘a sympathetic comprehension of the mystical life’.

Gerard Condon, ‘Learning that Is Not Taught: Spirituality and the Dreams of Children’, 41–54

Dreams have been seen by many throughout history as an important source of spiritual insight, although their meaning and relevance have often been contested. Gerard Condon, a diocesan adviser for religious education in Ireland, here presents the findings of a scientific study carried out on the dreams of children, looking for signs of ‘latent spirituality’. He finds these not simply in the rare and extraordinary, but also in the ‘every-night’ dreams that the children recount.

Justin Glyn, ‘Justice: An Ignatian Perspective’, 55–64

In 1974 the Society of Jesus committed its members to a ‘service of faith, of which the promotion of justice is an absolute requirement’. Justin Glyn offers a description of what justice of this kind, rooted in the divine love for the world and all its peoples, might look like. He considers how one could judge that such justice was being done, and situates this vision at the core of Christian faith.

Philippe Deterre, ‘What Sense Does ‘Scientific Research’ Have for Us?’, 65–75

There are still people who hold that science and faith are incompatible, and that it is thus impossible for one individual to be, with intellectual integrity, both a scientist and a religious believer. Here, in an article translated from the French Jesuit spirituality journal Christus, Philippe Deterre argues that on the contrary, the impulse to engage in pure science is not only necessary to society, but also one that can find strong support in the Christian biblical tradition.

Robert E. Doud, ‘Epiphany: A Glimpse Into Eternity’, 77–87

The term ‘epiphany’ covers the wide variety of ways in which God chooses to become known, in the lives of individuals as well as in the wider world. Beginning with the annual cycle of the Christian liturgy, Robert Doud looks at how this idea, rich in image and association, can lead to a deeper appreciation of a transcendent God who despite a long history of self-disclosure will ultimately remain a mystery beyond our total comprehension.

Josep Rambla, ‘Corporal Penance: Its Meaning Today’, 88–102

In past centuries writing on spirituality included much on the need for bodily penance, as a way to discipline and curb human tendencies to sin. With the deeper understanding of psychology gained in recent decades a great deal of this traditional ‘wisdom’ has become suspect. Josep Rambla demonstrates that nevertheless much that Ignatius of Loyola had to say on this topic can still speak usefully to a contemporary audience.