Taking seriously the practice and not just the theory of music, this ground-breaking collection of essays establishes a new standard for the interdisciplinary conversation between theology, musicology, and liturgical studies. The public making of music in our society happens more often in the context of chapels, churches, and cathedrals than anywhere else. The command to sing and make music to God makes music an essential part of the DNA of Christian worship. The book’s three main parts address questions about the history, the performative contexts, and the nature of music. Its opening four chapters traces how accounts of music and its relation to God, the cosmos, and the human person have changed dramatically through Western history, from the patristic period through medieval, Reformation and modern times. A second section examines the role of music in worship, and asks what—if anything—makes a piece of music suitable for religious use. The final part of the book shows how the serious discussion of music opens onto considerations of time, tradition, ontology, anthropology, providence, and the nature of God. A pioneering set of explorations by a distinguished group of international scholars, this book will be of interest to anyone interested in Christianity’s long relationship with music, including those working in the fields of theology, musicology, and liturgical studies.

I, You, and the Word “God” introduces the approach of lyrical ethics, inspired by Emmanuel Levinas’s ethical-phenomenological philosophy. Through the optics of lyrical ethics, the reader discovers how the ancient erotic poems of the Song of Songs bear ethical and theological significance for contemporary readers. Levinas’s intertwined concepts—oneself qua sensibility, otherness perceived through responsibility, and transcendence embodied in one’s love for the other—reveal themselves as lyrical colors woven into the fabric of Song 4:1–7, 5:2–8, and 8:6. More importantly, Levinas’s understanding that poetic language breaks the tautology of logocentric discourse and gestures to the outside of consciousness provides the theoretical ground for the listener to solicit meaningfulness from the Song. Through this lyrical reading of the selected poetic units, the book demonstrates that the traditional interpretive methods of representative description, narrative paraphrase, and thematic distillation fail to encounter the otherness of poetry. In contrast, lyrical ethics pays attention to that which transcends consciousness: the awakening of the reader’s subjectivity, the saying underlying the said, the sound of the sense, and the invisibility of the visible. The Song so caressed reveals in human love the purposelessly purposive encounter with God.

"God Bless America" is a song most Americans know well. It is taught in American schools and regularly performed at sporting events. After the attacks on September 11th, it was sung on the steps of the Capitol, at spontaneous memorial sites, and during the seventh inning stretch at baseball games, becoming even more deeply embedded in America's collective consciousness. In God Bless America, Sheryl Kaskowitz tells the fascinating story behind America's other national anthem. It begins with the song's composition by Irving Berlin in 1918 and first performance by Kate Smith in 1938, revealing an early struggle for control between composer and performer as well as the hidden economics behind the song's royalties. Kaskowitz shows how the early popularity of "God Bless America" reflected the anxiety of the pre-war period and sparked a surprising anti-Semitic and xenophobic backlash. She follows the song's rightward ideological trajectory from early associations with religious and ethnic tolerance to increasing uses as an anthem for the Christian Right, and considers the song's popularity directly after the September 11th attacks. The book concludes with a portrait of the song's post-9/11 function within professional baseball, illuminating the power of the song - and of communal singing itself - as a vehicle for both commemoration and coercion. A companion website offers streaming audio of recordings referenced in the book, links to videos of relevant performances, appendices of information, and an opportunity for readers to participate in the author's survey. Based on extensive archival research and fieldwork, God Bless America sheds new light on cultural tensions within the U.S., past and present, and offers a historical chronicle that is full of surprises and that will both edify and delight readers from all walks of life.

Why do the books of Chronicles regard the performance of choral music as an integral part of the sacrificial ritual at the temple, despite the lack of sanction for it in the Pentateuch? And why do they stress that it must be synchronized with the presentation of the regular public burnt offering at the temple? These and other questions are answered in this challenging new volume. After an introductory chapter defining the scope of the study as an analysis of the ritual function and theological significance of sacred song, the author examines the divine institution and royal establishment of the Levitical choir in Jerusalem. This is followed by an examination of the components of the Lord's song in terms of its contents, location, times, instruments and performers. A chapter on the function of sacred song as determined by its place within the sacrificial ritual follows, and the fifth chapter deals with its theological significance as the proclamation of the Lord's presence with his people.

Christopher West makes John Paul II's theology of the body available for the first time to people at all levels within the Christian community. Love, sexuality, and human flourishing are inseparable. Those who doubted this will find West's book a transforming experience, and those who have been wounded will find liberation and peace. A wonderful education on the meaning of being human. Christopher West teaches the theology of the body and sexual ethics at St John Vianney Theological Seminary in Denver. He is also visiting faculty member of the John Paul II Institute for Studies on Marriage and Family in Melbourne, Australia.