From the earliest centuries there has existed a Christian theology of mysticism, defining the state which Bernard Lonergan called a "being in love with God." St. John of the Cross wrote such a theology for the sixteenth century, calling it "the science of love." Now, William Johnston, one of the great spiritual writers of our time, attempts to do the same for the twenty-first century.

In Part One of Mystical Theology Johnston surveys Christian mysticism through the centuries. Johnson shows that such a theology today must dialogue with modern science and with Eastern religions. Part Two provides this dialogue, where Johnston engages Einstein's theories as well as Zen Buddhism. In Part Three, it becomes clear how the "science of love" is no longer an esoteric discipline for monks and nuns. In Johnston's writing it becomes accessible to all modern people grappling with problems of sexuality, social justice, world peace, and the protection of the environment.

Mystical Theology is indispensable to all those seeking guidance as well as intellectual and historical foundations of the Christian mystical experience today.

Alan Riach’s The MacDiarmid Memorandum is a work of epic, category-defying scope; blending biography and national history, poetry and prose; an intimate portrait of an old friend and mentor, and a political manifesto calling for revolution. Riach’s poems begin with MacDiarmid’s childhood in Langholm and his first attempts to navigate the Scottish landscape. We travel from the Borders to Shetland, from Edinburgh to rural Lanarkshire. The poems map a nation where nature is inseparable from political history. They explore a peculiarly Scottish kind of consciousness, willing itself to be free yet bowed under the weight of self-suppression. There is confrontation on various fronts. MacDiarmid experienced trauma, divorce, breakdown, wildness and later, domestic affection. At the same time, Scotland endured two world wars, each triggering a continuing renaissance of Scottish artists and intellectuals, struggling to regenerate international recognition and self-determination. Alongside Riach’s poems, the book includes reproductions of paintings by the artists Alexander Moffat and Ruth Nicol, focusing on some of the landscapes, friends and associates MacDiarmid knew most closely through his long life, plus a frontispiece portrait by William Johnstone and a song-setting by Ronald Stevenson.

This two-part commentary argues that Chronicles, placed as it is among the 'historical books' in the traditional Old Testament of the Christian church, is much misunderstood. Restored to its proper position as the final book in the canon as arranged in the order of the Hebrew Bible, it is rather to be understood as a work of theology essentially directed towards the future. The Chronicler begins his work with the problem facing the whole human race in Adam-the forfeiture of the ideal of perfect oneness with God's purpose. He explores the possibility of the restoration of that ideal through Israel's place at the centre of the world of the nations. This portrayal reaches its climax in an idealized presentation of the reign of Solomon, in which all the rulers of the earth, including most famously the Queen of Sheba, bring their tribute in acknowledgment of Israel's status (Volume 1). As subsequent history only too clearly shows, however, the Chronicler argues (Volume 2), that Israel itself, through unfaithfulness to Torah, has forfeited its right to possession of its land and is cast adrift among these same nations of the world. But the Chronicler's message is one of hope. By a radical transformation of the chronology of Israel's past into theological terms, the generation whom the Chronicler addresses becomes the fiftieth since Adam. It is the generation to whom the jubilee of return to the land through a perfectly enabled obedience to Torah, and thus the restoration of the primal ideal of the human race, is announced.>

This two-part commentary argues that Chronicles, placed as it is among the 'historical books' in the traditional Old Testament of the Christian church, is much misunderstood. Restored to its proper position as the final book in the canon as arranged in the order of the Hebrew Bible, it is rather to be understood as a work of theology essentially directed towards the future. The Chronicler begins his work with the problem facing the whole human race in Adam-the forfeiture of the ideal of perfect oneness with God's purpose. He explores the possibility of the restoration of that ideal through Israel's place at the centre of the world of the nations. This portrayal reaches its climax in an idealized presentation of the reign of Solomon, in which all the rulers of the earth, including most famously the Queen of Sheba, bring their tribute in acknowledgment of Israel's status (Volume 1). As subsequent history only too clearly shows, however, the Chronicler argues (Volume 2), that Israel itself, through unfaithfulness to Torah, has forfeited its right to possession of its land and is cast adrift among these same nations of the world. But the Chronicler's message is one of hope. By a radical transformation of the chronology of Israel's past into theological terms, the generation whom the Chronicler addresses becomes the fiftieth since Adam. It is the generation to whom the jubilee of return to the land through a perfectly enabled obedience to Torah, and thus the restoration of the primal ideal of the human race, is announced.>