This book addresses a highly complex and elusive matter: why the Christian Church was able to contribute so generously to music from its earliest days through the 18th century and why it has suffered since that time from a creeping artistic paralysis. Modern attitudes and assumptions often find the values and accomplishments of the Christian worldview enigmatic, even repellant, and church music has come to be one of the primary areas in which the tension between conflicting worldviews continues to be worked out on a daily basis. This thoughtful work investigates the historical interaction of theology, philosophy and music, and will be of interest to church musicians, theologians, music historians and cultural anthropologists. In its concluding chapter this work explores a number of basic questions: In what sense, if any, can the arts (and then the fine arts) be considered profoundly significant for modern society? Is there a meaningful role for artists of genius and total commitment? Do the arts (and then the fine arts) have any profound significance for the Church in the modern world? Of what significance, if any, to the Church in the modern world are the great Christian artistic accomplishments of the past? This exploration is by means of excerpts from historical sources, quotations from modern authors, and commentary on both. It calls upon historical, philosophical, theological, liturgical, anthropological, and musical sources and concepts in an attempt to develop a comprehensive understanding of musical developments that have served the Christian church for centuries and that have also provided a rich heritage of art music.

Johanna van Wijk-Bos examines alternatives to the dominant male language associated with God in the Bible. Focusing primarily on the Hebrew Bible.

It is a commonly held view among historians of Greek literature that with the advent of Euripides the tragic structure, even the tragic outlook of Greek drama suffered a breakdown from which it never recovered. While there is much truth in this opinion, it has tended to put too much emphasis on "Euripides the destroyer" rather than "Euripides the creator." In this study the author's main purpose is to redress the balance and to discuss the structure and techniques of Euripidean drama in relation to its new and richly varied themes. The consistent dramatic form evolved by Aeschylus and Sophocles had grown out of their conception of tragedy as the resultant of the tension between the individual will and the universal order suggested in myth. For Euripides, who never fully accepted myth as the real basis of tragedy, alternate ways of using the traditional material became necessary, and the playwright continually changed his dramatic structure to suit the particular tragic idea he was seeking to express. Viewed in this way, Euripides' dramatic technique may be seen in positive as well as negative terms—as something other than the breakdown of structural technique and mythological insight under the overwhelming force of his ideas. Professor Conacher offers here a new view of Euripides as the first Greek dramatist properly to understand the world of myth, and so, in a sense, to stand a bit outside it. He shows how Euripides, far from being an impatient or incompetent craftsman, used traditional mth as a basis for inventing new forms in which to cast his perceptions of the sources of human tragedy. All the extant Euripidean drama is examined in this book; the result is an intelligent guide to the plays for all students of dramatic literature, as well as a convincing defence of Euripides the creator.

Many people find sacred choral music profound and deeply evocative, even in societies that seem to be turning away from religious belief. In this book, Julian Perlmutter examines how, in light of its wide appeal, sacred music can have religious significance for people regardless of their religious convictions. By differentiating between doctrinal belief and the desire for God, Perlmutter explores a longing for the spiritual that is compatible with both belief and 'interested non-belief'. He describes how sacred music can elicit this kind of longing, thereby helping the listener to grow in religious openness. The work of Thomas Merton is also analyzed in order to show that musically-elicited desire for God can be incorporated into the Christian practice of contemplative prayer, aimed ultimately at a union of love with God. By exploring connections between desire, knowledge and religious practice, this engaging account illustrates how sacred music can have a transformative effect on one's wider spiritual life. Of particular interest to philosophers and theologians, the book makes a novel contribution to several topics including religious epistemology, the philosophy of emotion and aesthetics.

Following an encounter with an African bishop - who believed all who lived in his diocese (and not only congregations and clergy) should be loved and cared for - Robert Cotton became convinced that Christian disciples in this country need to be assured that they have something vital to communicate to the well-being of their local communities. We are all, to some extent, 'vicars' - vicarious disciples who cannot help but influence those around us. Indeed, it may be beneficial to think of ourselves as public actors for the faith, housed in a theatre of meaning, the Church, and putting on a divine play for which there is an eager audience. The audience may consist of people of other faiths or none: the author encourages us to have confidence in a theology that does not limit salvation to those inside the Church; he believes that we can come close to the presence of God in active engagement with people of goodwill. And, of course, as Christians it behoves us to respond to others' agendas and concerns with generosity and grace. This gentle, beautifully written volume packs quite a punch. Taken seriously, it will revitalize our personal and corporate vision of Christian living as, inspired by the Holy Spirit, we seek to bring light and joy to the cities, towns and villages in which we live.

Christians frequently come into conflict with themselves and others over such matters as music, popular culture, and worship style. Yet they usually lack any theology of art or taste adequate to deal with aesthetic disputes. In this provocative book, Frank Burch Brown offers a constructive, "ecumenical" approach to artistic taste and aesthetic judgment--a non-elitist but discriminating theological aesthetics that has "teeth but no fangs." While grounded in history and theory, this book takes up such practical questions as: How can one religious community accommodate a variety of artistic tastes? What good or harm can be done by importing music that is worldly in origin into a house of worship? How can the exercise of taste in the making of art be a viable (and sometimes advanced) spiritual discipline? In exploring the complex relation between taste, religious imagination, and faith, Brown offers a new perspective on what it means to be spiritual, religious, and indeed Christian.