Mixed Choir and Instruments in the Composition of the Worship Music of the Stations of the Cross

The station of the cross is an event of the Passion story of Jesus Christ carrying the cross from the Pilate’s palace to the hill of Golgotha. On that journey, Jesus endured torture and humiliation, both from Roman soldiers and Jews. Based on this story, the objective of the research is to describe the process of developing a new compositional composition based on the story of the journey in the format of a choir and a musical ensemble. The research method used in this research is descriptive qualitative. Data collection was carried out through observation, interviews, and documents. After all data has been collected, the next process is to determine the use of scales, instrumentation, and composition based on rhythmic and melodic motifs, time signature, key signature, tempo, and composition of song texts. The choice of musical signs is adjusted to the meaning of the lyrics used. The composition of the Song of the Station of the Cross which is composed is a combination of a mixed choir consisting of soprano, alto, tenor, and bass with a musical ensemble. The novelty of the composition of the Song of the Station the Cross lies in the use of the style of baroque passions (1600-1750), aria, and recitative combined with modern harmonies, namely the use of the seventh tone, the ninth tone, and the thirteenth tone of a chord, and the use of Indonesian as the whole text of the composition

Station to Station: Colin McCahon's Veronica Paintings, 1949-1979

The stations of the cross were a recurrent motif in Colin McCahon’s art. This article focuses on the one station that he singled out for particular emphasis: Station 6, Veronica wipes the face of Jesus. The paper argues that for McCahon the stations were a kind of matrix, grid or armature, a structure within which he could explore various religious and aesthetic ideas. The appeal of Veronica derives from the possibilities inherent in the image of Christ’s face on her veil or handkerchief as a symbol both of religious truth and aesthetic exploration; in McCahon’s work she becomes a kind of patron saint of painters.

Case Studies–Comics

The antecedents of the genre of comics and graphic novels could be dated as far back as Christ’s Stations of the Cross in numerous churches, but the genre of “sequential art’ ” (Will Eisner 2006 [1985]) really took off in the late 19th century and was baptized the “ninth art” in the course of the 20th. It typically consists of visuals combined with written language. Comics sport a number of visual elements that are to be decoded rather than inferred by the reader-viewer, such as pictograms, balloons, and motion and emotion lines. Moreover, the audience of comics is expected to be familiar with meaning-generating mechanisms such as onomatopoeia and the “gutter,” and to understand how to navigate from panel to panel. Comics artists help their audience achieve relevance by tapping into these readers/viewers’ knowledge of narrative codes and conventions. These include the three classic mechanisms of surprise, suspense, and curiosity, and the distinction between omniscient (or external) narrators and character-narrators. The case studies include panels or sequences from work by Hergé, Shaun Tan, Peter de Wit, Lewis Trondheim, Guy Delisle, Johanna Sinisalo and Hannu Mänttäri, and Alan Moore and Dave Gibbons, as well as IKEA instructions on a do-it-yourself (DIY) package. The chapter shows how achieving relevance requires appropriate reference assignment, enrichment, broadening or narrowing assumptions, processing loose visuals, correctly adducing implicated premises, and generating explicatures and implicatures.

A. L. Kennedy, Paradise (2004): love

This chapter identifies A. L. Kennedy’s novel Paradise as having many of the elements of the Existential drinker text – a protagonist, Hannah Luckraft, who commits to drinking, coupled with questions around how to exist in an essentially meaningless universe – yet also shows signs of surrendering this understanding to a hedonism that eventually becomes indistinguishable from complete oblivion. A distinctive feature of the novel is that it presents the reader with two drinkers who are in love with each other and for large portions of the novel remain committed to their drinking. Another feature of the novel is its paralleling of events with the Stations of the Cross and associated meanings, usually treated in ironic fashion. Throughout the novel, notwithstanding the potential for love and religion to provide purposefulness for Hannah, this is another novel which ultimately eschews any meaning-making framework.

The Living Stations of the Cross

This chapter introduces “the Living Stations of the Cross,” a Black Catholic reenactment of the passion and death of Jesus performed annually by parishioners of Chicago’s largest Black Catholic church from 1937 to 1968. This devotional practice serves as a lens through which to better understand the ways in which Catholic ritual life and relationships distinguished Catholic converts from the Protestant churches proliferating around them in the midst of the Great Migrations. It argues that Black Catholics should be understood as sharing in the same impulse as other new religious movements or “religio-racial movements,” such as the Black Hebrews and Black Muslims, who adopted religious practices and bodily disciplines that marked them as different from the assorted Black evangelical practices that were quickly coming to be understood as normative for Black religious life (known by the shorthand “the Black Church”).