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E-book Music and Spirituality : Theological Approaches, Empirical Methods, and Christian Worship
The composer Sir James MacMillan has called music ‘the most spiritual of the arts’, and for many people, both religious and non-religious alike, this rings true.1 But what do people mean by ‘music’ and ‘spiritual’ in this context, and what is the nature of their perceived relationship? Do certain kinds of music more readily afford spiritual experiences than others? What do psycho-physiological measures—such as heart and breathing activity, electrodermal activity, and saliva samples—reveal about perceived spiritual experiences? What are the practical implications of all this in the musical programming of Christian worship services? How has online Christian worship changed the dynamic between music and spiritual experience? These are just some of the questions that scholars explored at an interdisciplinary workshop on Music and Spiritual Realities co-hosted by the University of St Andrews’ School of Divinity, Music Centre, and School of Psychology and Neuroscience in June 2023. Since its foundation in 2000, the Institute for Theology, Imagination, and the Arts (ITIA), in the University of St Andrews’ School of Divinity, has pioneered research exploring the relationship between Christian theology and music.3 The interdisciplinary field of Christian theology and music is now well-established with centres, graduate programmes, research networks, and publications, including a forthcoming Oxford Handbook of Music and Christian Theology in five volumes.4 As this field first developed in Schools of Divinity and Faculties of Theology, rather than in Religious Studies programmes, this has affected its methodological approaches and areas of focus; thus, for example, Christian theologians have tended to have a pastoral concern for the music of their own immediate denomination and culture, whereas, in the field of religious studies, there has been more scholarly attention to world Christianities and to world religions.5 While there have been invaluable contributions 2023) The Main Topics and Outlook: the Perspective of New Horizon of the Sacred Music’, Ecclesia orans, 41 (2024), 155-77. 3The scholarship of Jeremy Begbie—the Co-Founder, with Trevor Hart, of ITIA—has been especially influential on the field. See, for example, Jeremy Begbie, Sounding the Depths: Theology through the Arts (London: SCM Press, 2002); Idem, Resounding Truth: Christian Wisdom in the World of Music (London: SPCK, 2007); and Idem, Music, Modernity, and God: Essays in Listening (Oxford: Oxford University Press, 2013). See also, in particular, David Brown and Gavin Hopps, The Extravagance of Music (Cham: Palgrave MacMillan, 2018), and Corbett, ed., Annunciations. 4 See Oxford Handbook of Music and Christian Theology, ed. by Steve Guthrie and Bennett Zon (Oxford: Oxford University Press, forthcoming), 5 vols.5For an introduction to the study of music and world Christianities, see The Oxford Handbook of Music and World Christianities, ed. by Jonathan Dueck and Suzel Ana Reily (Oxford: Oxford University Press, 2013). To address the relative dearth of scholarship analysing the relationship between music and world religious traditions, Guy Beck has recently proposed a new interdisciplinary field—‘musicology of religion’—to advance scholarship in this area (Guy Beck, Musicology of Religion: Theories, Methods, and Directions (New York: State University of New York Press, 2023). While psychologists and neuroscientists have conducted extensive research on music or musicking, they have tended not to explore music’s relationship to spirituality, whether in explicitly Christian contexts or not.11 The interdiscipline of cognitive musicology, for example, has begun to integrate psychological approaches to both musical production and consumption, exploring the neurological processes impacted by both music-making and music-listening. However, computational cognitive modelling of emotional and mental processes is limited to directly observable and quantifiable effects, and ‘in-the-moment’ experience, missing the depth of experience that may come in time; it has also not explored music’s affordance for deeper understanding of spiritual realities. While psychologists have identified the need for an experiential, phenomenological approach to advance understanding that is more gradual, holistic, and embodied in nature—rather than the mere accumulation of factual or propositional knowledge—this, again, has rarely taken into account the relationship between music and spirituality.
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