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.

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.

"Good Taste, Bad Taste, and Christian Taste is essential reading for students and scholars of religion and theology, pastors and church-goers, liturgists, and church musicians and artists."--Jacket.

Clement of Alexandria and the Judgement of Taste: Pedagogical Rhetoric and Christian Formation provides a new account of Clement of Alexandria's Paedagogus as a programme in the formation of the judgement of taste, situating it in critical dialogue with modern approaches to the judgement of taste and aesthetics. The book's key questions are framed in light of Pierre Bourdieu's Distinction (1979): a landmark in twentieth-century scholarship on the theory of taste. J. M. F. Heath studies Clement's rhetoric and theology in the context of the Christian Second Sophistic, when Christians were experimenting with new ways of inhabiting the rhetorical and philosophical culture of the Greco-Roman world. The Paedagogus shows Clement's pedagogical method and rhetorical strategy at the early stages of Christian formation when his audience are not yet ready for abstract philosophical argument. This was a time for forming people's habits of judgement and preferences of 'taste', so as to ground their daily lives in deeper desires and aversions that are structured through a relationship with God. This was an immensely important stage of Christian formation: many people never got beyond this to any sort of philosophical curriculum, and yet, through engaging the 'tastes' of a wide audience, Christian leaders sought to spread the gospel--and succeeded in doing so. Even for the intellectual elites, personal formation through preferences of taste was part of how they embodied their desire for God, and the way they inhabited it through the sacramental and ascetic life of the church. Bourdieu's sociological and anthropological approach proves fruitful for understanding aspects of Clement's rhetorical method and purpose, but the study of Clement's theological rhetoric in its cultural context also, in turn, points the way to a theological response to Bourdieu's theory of taste.

Since their earliest days, institutions providing a Protestant education have always been respected and sought-after for their rigor and relative freedom from dogma—and despite today’s secularism and plurality, they remain so. This international handbook is the ultimate companion to protestant schooling worldwide. Its 39 chapters form the most comprehensive and wide-ranging treatment of the subject yet available, addressing Protestant education on all six inhabited continents and featuring the perspectives of leading authorities and public figures. The contributions cover in detail not only the facts and features of Protestant schooling in sundry nations, but also integrate a range of themes common to them all, themes so vital that they are of central concern to Christians around the world and of whatever denomination. Some of these topics are school choice, globalization, Bible pedagogy and character education, the fine arts, parental involvement, and the rise of Christianity in previously inaccessible locations such as China. The handbook’s stellar list of authors is a Who’s Who of authorities on the subject and includes a renowned American evangelical, a former historian of the US House of Representatives, and White House consultants responsible for framing legislation. The many contributors from outside the USA are leading academics conducting seminal research on numerous topics in the field. Both exhaustive and authoritative, The International Handbook of Protestant Educationwill be an invaluable asset to educators, ministers, parents, policy makers political leaders of any denomination—or none.

For his 2007 critically acclaimed 33 1/3 series title, Let's Talk About Love, Carl Wilson went on a quest to find his inner Céline Dion fan and explore how we define ourselves by what we call good and bad, what we love and what we hate. At once among the most widely beloved and most reviled and lampooned pop stars of the past few decades, Céline Dion's critics call her mawkish and overblown while millions of fans around the world adore her “huge pipes” and even bigger feelings. How can anyone say which side is right? This new, expanded edition goes even further, calling on thirteen prominent writers and musicians to respond to themes ranging from sentiment and kitsch to cultural capital and musical snobbery. The original text is followed by lively arguments and stories from Nick Hornby, Krist Novoselic, Ann Powers, Mary Gaitskill, James Franco, Sheila Heti and others. In a new afterword, Carl Wilson examines recent cultural changes in love and hate, including the impact of technology and social media on how taste works (or doesn't) in the 21st century.

This collection of essays by distinguished authors explores the present-day field of theological aesthetics: from von Balthasar’s contribution and parallel developments to correctives and alternatives to his approach. A tribute to von Balthasar’s own project expands into a dialogue with ancient and medieval traditions in search of revelatory aesthetics. The contributors outline challenges to his approach (including Protestant perspectives) and introduce new ways of viewing the field of theological aesthetics, which ultimately opens up to the idea of concrete cultural contexts and practical human needs determining the use of the arts and aesthetic sensibilities in theology.

A theologian and a theatre artist examine both the nature of theatrical performance within contemporary culture and its relationship to Christian life, faith, and worship.

Cinema & Sentiment Film's challenge to Theology What do films do to people? What do people do with films? All film-watching happens within a cultural context. Exploring cinema-going as leisure activity and by comparing film-watching with worship, Clive Marsh demonstrates aspects of the religious function of film-watching in Western culture. Through a variety of case-studies, including a look at the films of Robin Williams and the Coen brothers, Marsh's study shows how film-watching as a regular practice contributes to the shaping of human living. Engaging with rapidly changing social and religious behaviour patterns in Western culture, Cinema and Sentiment suggests a need to recover a positive sense of 'sentiment', both in theology and film. Marsh locates his findings within recent studies of theology and film. In his final chapter he offers to church leaders, students of theology and film studies and all those with an interest in contemporary culture some very practical suggestions.

In the series of essays collected in this book, Eleonore Stump offers reflections that illustrate the nature and importance of learning from the Christian heritage in its development over the ages of the Christian tradition and its continued development in interaction with contemporary philosophy, theology, and science. The essays show the power of this heritage in philosophical theology and in philosophical biblical exegesis. Central to the concerns they address is the Christian conviction that at the foundation of all reality is a God, who is love in a welcoming personal relationship offered to all human beings. The essays explore the nature of God and some puzzles about God’s interactions with human beings; they also examine the nature of human knowledge of God and argue that it can be achieved not only through propositional truths but also through knowledge of persons, and even through apprehension of beauty in nature or the arts. The book closes with an examination of what it is to will in accordance with the will of God for those who long for him.