The birth of naturalism

  
By any measure, the scientific revolution of the 17th century was a significant milestone in the emergence of our modern secular age. This remarkable historical moment is often understood as science finally liberating itself from the strictures of medieval religion, striking out on a new path that eschewed theological explanations and focused its attentions solely on a disenchanted, natural world. But this version of events is, at best, half true.
Medieval science, broadly speaking, had followed Aristotle in seeking explanations in terms of the inherent causal properties of natural things. God was certainly involved, at least to the extent that he had originally invested things with their natural properties and was said to 'concur' with their usual operations. Yet the natural world had its own agency. Beginning in the 17th century, the French philosopher and scientist René Descartes and his fellow intellectual revolutionaries dispensed with the idea of internal powers and virtues. They divested natural objects of inherent causal powers and attributed all motion and change in the universe directly to natural laws.
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Authenticity and purity in worship music

  This article critically examines the concepts of authenticity and purity in musical worship, arguing that their prominence may obstruct broader social action and justice. While authenticity is often regarded as the hallmark of 'good' music, particularly in worship, this notion can lead to an overemphasis on personal devotion, distancing individuals from communal and societal concerns. Drawing on ethnomusicological perspectives, it explores how authenticity is contextually dependent, often reflecting the values of specific communities, yet potentially fostering inward-focused worship. Furthermore, it introduces the concept of purity as a counterpart to authenticity, noting its historical and theological roots in Abrahamic traditions. Purity in worship, much like in marketing or cultural identity, can contribute to exclusionary practices and a reluctance to engage with the complexities of a compromised world. By analysing contemporary worship practices and the cultural discourse surrounding 'pure worship', the article critiques the prioritization of spiritual purity over social engagement. Ultimately, it calls for a reorientation of worship practices away from these ideals towards a more inclusive and socially responsible form of engagement that embraces imperfection and compromise as paths towards communal good.    
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