features of the built environment ?
2 . Does the intensity of the emotional impact vary based on different acoustic environments ?
3 . Does the intensity of the emotional impact differ based on the cultural background and familiarity of the sound and acoustic environment ?
It would seem clear that the visual environment and the full range of sense modalities ( the full realm of ‘ space and place ’) would also come into play during worship rituals , but our focus ( as with Algargoosh et al .) will remain solely aimed at auditory elements .
To this point , there is no real doubt that “ acoustic environments can impact the occupants ’ emotions and enhance their experience and connect the experience and emotional impact with the cultural background ” ( pg . 88 ). If we assume that ancient religious practitioners were aware of these positive emotional and experiential impacts ( even without the advanced modern scientific tools to precisely measure them ), does it follow that the efforts to purposely create and enhance these sonic effects existed from the beginning as well ?
Is it the case that the goal of actively creating an ‘ immersive ’ and engaging physical space and acoustic environment is largely unchanged as we compare ancient religious practices to the practices of today ? Is the presence of electric guitars and synthesizers in contemporary Christian worship music a truly new phenomena or an extension of a trend that began in ancient religious practices ? I think we can make the case that our modern efforts to select the best PA system , mixing console , microphones , etc . would seem to be a very familiar exercise to those forward-thinking members of the early church who worked to develop pleasing resonances in their cathedral designs , deployed labyrinths of church organ pipes , and even designed special pots and vases (‘ echea ’) which were placed in the walls of temples and churches to enhance acoustic effects . As a wonderful added bonus , it would seem that the science backs up the value of our efforts — the more we can tailor and refine the acoustic environment and align the experience to expected cultural norms around what ‘ good ’ sound is thought to be in any given cultural place and time , the more we should expect heightened emotional impacts .
On the flip side , I ’ ve also heard arguments from certain segments of the worship community against technologies such as live streaming and the ‘ mega-church ’ concert sort of environment on Biblical grounds , though . For instance , the ‘ Being a Tech-Wise Church ’ article ( 2018 ) states that “ any machine that undermines the worship , learning , prayer , confession , and celebration of God ’ s people must be brought into divine order ,” going as far as to suggest that “ perhaps some technologies should be eliminated entirely from the service .” It points to a number of scriptures which could make the case for focusing entirely on in-person and smaller scale ‘ traditional ’ services ( 2 John 1:12 , Romans 1:10-11 , Hebrews 10:25 , etc .), but it is here that I would argue getting very clear on what are root goals are in bringing technology to bear in our pursuit of more engaging and accessible worship .
Yes , in-person services offer many elements which can ’ t be reasonably replicated in a live stream format . Yet for many people a live streamed service is all that they can possibly manage due to inability to travel or COVID lockdowns , etc . If we can use technology in a way that is aligned with the goal of spreading the message to this audience ( and to others who may not yet feel comfortable with attending in-person services ), should we ? Again , I would argue that putting technology to use in this manner would simply be continuing the efforts that religions around the world have put into play for millennia . While remote streaming technology may not be a perfect replication of the in-person experience , in most cases I don ’ t see how it could be viewed as ‘ undermining ’ worship in any way when presented as an option for accessing the message . Certainly , we are each free to have our own opinion on this matter — and we will each need to do our own careful calculus of just what works for our own church outreach and technology plans .
So , the next time you read about a revolution in immersive audio technology , remember that the quest to surround and amaze and connect folks with the numinous via novel technology isn ’ t new . For those members of the congregation who may not see the value in adding new audio technology and acoustic enhancements to the budget , point them to the work of Algargoosh et al . and others who have shown clear connections between effective acoustic design and emotional impacts . And for those who may challenge the use of any technology which goes beyond in-person and small-scale worship interactions , share with them the benefits that technology has brought about and how its careful and thoughtful use can help us all achieve ‘ a closer walk with Thee ’.
Read more on this topic :
Algargoosh , A ., Soleimani , B ., O ’ Modhrain , S ., & Navvab , M . ( 2022 ). The impact of the acoustic environment on human emotion and experience : A case study of worship spaces . Building Acoustics , 29 ( 1 ), 85 – 106 .
Asselineau , M . ( 2019 ). Worship Sound Spaces ( C . Guillebaud & C . Lavandier , Eds .). Routledge . ( Especially the article entitled ' Characterizing the acoustics of places of worship ’)
Groothius , D . ( 2018 ). Being a Tech-Wise Church . Focus on the Family .
Ingalls , M . M . ( 2018 ). Singing the Congregation . Oxford Scholarship Online .
Otto , R ., & Harvey , J . W . ( 1950 ). The idea of the Holy . Oxford University Press .
Jeff Hawley A 20-year music industry veteran — equally at ease behind the console , playing bass guitar , leading marketing teams or designing award-winning audio products . He currently heads up the marketing for Allen & Heath in the US .