Christian song in a global church: The role of musical structure in community formation (original) (raw)
Related papers
Examining Contemporary Congregationsl Song - beyond sung theology
2013
What Christians sing as they worship is a focus of considerable attention in the contemporary church and yet it has been a contentious issue at almost every period of Christian history. Since the mid-twentieth century, significant social, cultural, and technological changes, all against a backdrop of increasing global consciousness, have affected the way music functions and the ways opinions about repertoire and performance practices are formed. The primary focus of this project is the analysis of eight songs composed between 1983 and 2001. The essential question is how musical analysis contributes to a greater understanding of the nature of contemporary congregational song and various performance practices. This project will focus on analysis of harmonic structures as the major element. This will provide a framework from which comparisons of other musical elements can lead to a greater awareness of the issues of music and worship, and of music and theology. Developing a greater und...
Church music as cultural and inter-cultural music
The presence of at least two prominent streams of church music within the DRC is evident – this is also true of most other Protestant and Reformed churches. There is tension between the ‘old music’ and the ‘new music’; traditional church music and contemporary church music; the official repertoire of church music and the utilized repertoire of songs. Liturgical singing often includes various free songs (songs outside the official hymnal). Songs from various traditions are cut and pasted or copied and merged into liturgy through a process of bricolage. Within bricolage liturgy there is a growing tendency towards bricolage liturgical singing. A brief overview of the history of church music illustrates the complexities regarding church music. The official song of the temple was often complimented by the ecstatic song of individuals. The more formal and official song of the church often stood in contrast to the song and music that were played and sung in houses and elsewhere. Christian believers in different eras expressed themselves in different forms and genres of music. The Bible does not support a blueprint for church music. There is no Biblical church music, mainly because no ‘melodies’ could be preserved (cf. Mowinckel 2004:9). The latter is further complicated by the culture-bound nature of Biblical music and songs. The Biblical data mostly provides snapshots of instances where God’s people utilized music and singing in their interaction with the Almighty and covenantal God. Certain principles and guidelines for church music could be drawn from these, although the danger of fundamentalism, relativism and subjectivism remains. A study of liturgy illustrates the important role of music and singing within the dialogue of the liturgy. Recent studies emphasize that church music could function as a ritual symbol within a specific cultural or sub-cultural community. As such church music is closely related to the culture (or sub-culture) of a given community and can never be evaluated apart from that culture. Within a postmodern culture, church music will be greatly influenced and coloured by the values and attitudes of postmodernism. The latter have major implications for musical styles, genres, repertoires and the sanctification of church music. Within postmodernism the borders between sacred and secular are not so clear, neither between sacred (liturgical) music and secular music. Within Western culture and postmodernism there is a growing need for an inculturated and an inter-culturated song, expressing the smaller narrative(s) of the local congregation in idioms, language, metaphors and styles true to the local culture. Church music is closely related to the spirituality of the local congregation. The dominant type of spirituality will necessarily have a sound influence on the musical genres, accompaniments, styles and repertoire of the local congregation. The growing phenomenon of popular spirituality has definite implications for church music. At least three circles of spiritualities must find expression in the song of the local congregation, namely an ecumenical spirituality, a denominational spirituality and a congregational spirituality. Where the official song (Liedboek van die Kerk) gives expression to the denominational or Reformed spirituality as well as the meta-narrative, the free song often gives expression to the congregational spirituality as well as the smaller narrative. It is argued that the freely chosen song is an important means of expressing the spirituality of the local congregation (culture). In this sense, it does not threaten the official church song but compliments it. These two could stand in a positive and creative tension. Regarding liturgical singing, the DRC is presently moving from a societas through a phase of communitas to a new societas. It is impossible to predict the outcome of this process. As Burger (1995:31) indicates, a communitas-phase releases a lot of new energy that could be of great value to the church. Church music, as folk music and cultural music, will have to be faithful to the culture and spirituality of God’s people living in the twenty first century within a given context. The age-old tradition must continue hand in hand with a new song. Vos (2009:5) summarizes accurately: “However, each generation of believers must interpret the ancient sources and traditions of the Church anew, within the demands of their time, without being unfaithful to the traditions in which a definitive liturgy exists”.
Sacred Liturgical Music Ways to Promote Congregational Singing
Asian Journal of Religious Studies , 2024
The congregational singing in numerous Indian churches has undergone significant transformations. Congregations singing in Catholic Mass foster community building through social, communitarian, and spiritual experiences. It connects people to God, builds community, and experiences sacred religious texts as prayer. This paper examines parish music and Church liturgical norms, focusing on sacred music and appropriate music for liturgical celebrations, aiming to promote congregation-centered singing and communion, rather than a choir-centered church culture. "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this preeminence is that, as sacred song closely bound to the text, it forms a necessary or integral part of the solemn liturgy." (Constitution on the Sacred Liturgy, SC 112)
Empirical study with regards to congregational singing in Potchefstroom
The presence of at least two prominent streams of church music within the DRC is evident – this is also true of most other Protestant and Reformed churches. There is tension between the ‘old music’ and the ‘new music’; traditional church music and contemporary church music; the official repertoire of church music and the utilized repertoire of songs. Liturgical singing often includes various free songs (songs outside the official hymnal). Songs from various traditions are cut and pasted or copied and merged into liturgy through a process of bricolage. Within bricolage liturgy there is a growing tendency towards bricolage liturgical singing. A brief overview of the history of church music illustrates the complexities regarding church music. The official song of the temple was often complimented by the ecstatic song of individuals. The more formal and official song of the church often stood in contrast to the song and music that were played and sung in houses and elsewhere. Christian believers in different eras expressed themselves in different forms and genres of music. The Bible does not support a blueprint for church music. There is no Biblical church music, mainly because no ‘melodies’ could be preserved (cf. Mowinckel 2004:9). The latter is further complicated by the culture-bound nature of Biblical music and songs. The Biblical data mostly provides snapshots of instances where God’s people utilized music and singing in their interaction with the Almighty and covenantal God. Certain principles and guidelines for church music could be drawn from these, although the danger of fundamentalism, relativism and subjectivism remains. A study of liturgy illustrates the important role of music and singing within the dialogue of the liturgy. Recent studies emphasize that church music could function as a ritual symbol within a specific cultural or sub-cultural community. As such church music is closely related to the culture (or sub-culture) of a given community and can never be evaluated apart from that culture. Within a postmodern culture, church music will be greatly influenced and coloured by the values and attitudes of postmodernism. The latter have major implications for musical styles, genres, repertoires and the sanctification of church music. Within postmodernism the borders between sacred and secular are not so clear, neither between sacred (liturgical) music and secular music. Within Western culture and postmodernism there is a growing need for an inculturated and an inter-culturated song, expressing the smaller narrative(s) of the local congregation in idioms, language, metaphors and styles true to the local culture. Church music is closely related to the spirituality of the local congregation. The dominant type of spirituality will necessarily have a sound influence on the musical genres, accompaniments, styles and repertoire of the local congregation. The growing phenomenon of popular spirituality has definite implications for church music. At least three circles of spiritualities must find expression in the song of the local congregation, namely an ecumenical spirituality, a denominational spirituality and a congregational spirituality. Where the official song (Liedboek van die Kerk) gives expression to the denominational or Reformed spirituality as well as the meta-narrative, the free song often gives expression to the congregational spirituality as well as the smaller narrative. It is argued that the freely chosen song is an important means of expressing the spirituality of the local congregation (culture). In this sense, it does not threaten the official church song but compliments it. These two could stand in a positive and creative tension. Regarding liturgical singing, the DRC is presently moving from a societas through a phase of communitas to a new societas. It is impossible to predict the outcome of this process. As Burger (1995:31) indicates, a communitas-phase releases a lot of new energy that could be of great value to the church. Church music, as folk music and cultural music, will have to be faithful to the culture and spirituality of God’s people living in the twenty first century within a given context. The age-old tradition must continue hand in hand with a new song. Vos (2009:5) summarizes accurately: “However, each generation of believers must interpret the ancient sources and traditions of the Church anew, within the demands of their time, without being unfaithful to the traditions in which a definitive liturgy exists”.
Examining contemporary congregational song - beyond sung theology
What Christians sing as they worship is a focus of considerable attention in the contemporary church and yet it has been a contentious issue at almost every period of Christian history. Since the mid-twentieth century, significant social, cultural, and technological changes, all against a backdrop of increasing global consciousness, have affected the way music functions and the ways opinions about repertoire and performance practices are formed.
Exploring the Contemporary Congregational Song Genre: Texts, Practice, and Industry
PhD Thesis, 2016
Contemporary congregational songs (elsewhere referred to as ‘praise and worship’ music, or contemporary worship music) began some forty years ago in Western Pentecostal/Charismatic contexts, but their influence is now worldwide and pan-denominational. While professional and popular discourses relating to this genre are widespread, scholarly engagement is still nascent. Where it is available, it is most often the examination of a specific contextualisation of the genre. Moreover, the music of the genre is under-represented in analyses because researchers have preferred sociological, historical, or theological methodologies. Finally, lacking from the contemporary congregational song (CCS) discourse is a research method and meta-language to facilitate a generic understanding of the genre; its texts, producers, and consumers. This thesis provides a broad scholarly platform for CCS; a framework for their creation, analysis, and evaluation upon which future scholarship can build. This thesis identifies, defines, and explores the CCS genre, its texts, its production and producers, and Christians’ engagement with these mediated texts as individuals, and in corporate worship settings. The methodology employed to achieve these aims is a tri-level music semiology (Nattiez, 1990). At the first level, twenty-five of the most popular CCS sung in churches around the world are subject to individual and collective analyses, based on their most-viewed YouTube versions. Key lyrical, musical, and extra-musical characteristics were identified. At the second level, Christians attending CCS-oriented churches were directly surveyed to ascertain their engagement with CCS. Two key questions were explored: What can Christians sing? And, What do Christians want to sing, and why? Supporting data from the 2011 National Church Life Survey (NCLS) was also analysed and cross-tabulated. Finally, key CCS writers/producers/performers were interviewed to ascertain the degree to which they considered diverse and localised congregational engagement. This study sheds new light on the CCS genre, articulating its musical, lyrical, and extra-musical elements in greater detail and depth than has previously been available. It also reveals CCS as primarily a functional genre, facilitating musical worship for individual and gathered Christians. Furthermore, CCS is a contested genre, constantly under a process of negotiation and transformation by various stakeholders. Tensions between the new and the familiar, the individual and communal, the professional and vernacular, all contribute to the formation and evolution of the contemporary congregational song genre.
European Journal of Musicology, 2021
onique Ingalls’s Singing the Congregation: How Contemporary Worship Music Forms Evangelical Community is a landmark publication, inviting vitally diverse readings. Fusing distinct disciplinary traditions and settings of field research, the book offers much more than a fresh understanding of popular religious music. With ethnomusicology and congregational music studies at the foreground, Ingalls’s undertaking spans popular music and media studies, sociology, theology, among other fields, to propose an analytical model for congregation and worship. The book evokes a novel understanding of the reasons and ways in which contemporary worship music constitutes congregation; an understanding that, even though primarily addressing the North American evangelical context, concerns broadly the shaping of worship within and between certain denominational families across the globe today. The model comprises five distinct ways in which congregations are formed through music-making. These musical ...
2019
One of the most important aspects of the role of worship leader, is that of choosing relevant worship materials. The use of hymns has enhanced worship for ages. The trends of the current age have precipitated a concern and need for conscientious selection of music, along with appropriate application of the singing of hymns, psalms, and spiritual songs. A major consideration in worship planning is to utilize music which reaches all generations. The impetus of this study is primarily based upon biblical, historical, theological, philosophical, methodological, and observational practice of worship. The research focuses upon the importance of planning and implementing worship music based upon realization and practice of the spiritual gifts. This study will examine the spiritual gifts, observe the roles of the worship leader and worshiper, and explore the use of hymns as influenced by the gifts of the Spirit. Furthermore, this research will establish a synchronization between worship, the worship leader, and the worshiper, through hymns which are based upon and reflective of the spiritual gifts. A devotional guide, utilizing hymns as a source of meditation will be provided. The guide will be organized into the topical areas of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, wisdom, healing, and encouragement. v ACKNOWLEDGEMENTS From the earliest influences of Bible stories as a child, to the impact of studying under the tutelage of Liberty University's dynamic worship and music faculty, I have been eternally blessed. My heartfelt thanks and gratitude to all who have inspired and guided me along the way and have traversed this journey by my side. A special note of thanks to Dr. Lavon Gray in helping shape the inception of this work, Dr. Donald Ellsworth for his guidance, assistance, and continuous encouragement throughout the process, and Dr. Gabriel Miller for his reading and review of this project. A note of appreciation to Dr. Danis Simmons for her valuable insight, and especially to my mother, whose continued confidence and faith has been my strength not only in this effort, but throughout my life. I dedicate this project to my mother, father, and brother with the fondest memories of our Sunday afternoon singing of hymns, and to my immediate family for their patience and support during this endeavor. Above all, thanks be to God from whom all gifts are received through the power of His Holy Spirit and to whom all glory, honor, and praise is given, now and forever. Amen.