Saint Jerome was born in Stridon, a Dalmatian city that was destroyed by the Goths during his lifetime. Its exact location is unknown, and could have been in either modern Croatia or Slovenia. Though not a theologian, Jerome is mostly known for his authoritative translations of many texts, most importantly the scriptures, with several translations of the psalter. In iconography he is often depicted as a desert hermit. He, in fact, spent half of his life in the wilderness, but he was still very much engaged in intellectual and ecclesiastical discussions and controversies.
Jerome’s writings are filled with musical references, sometimes allegorical, sometimes in reference to the liturgy, sometimes in the context of moral instruction. He occasionally inserted musical analogies into his missives, comparing himself to a boatman or a shepherd, whose song had a particular purpose. He also frequently recommended the singing of psalms to those seeking his guidance, and these instructions have shed light on liturgical practice of the time.
As regards the content of his advice, which was rigorous at times, the topic could range from directing women away from the company of singers (cantors) and questionable performers who might be encountered in Rome, where he spent several years. In a paragraph to the young widow Furia, he turns an image from the enjoyment of music that praises worldly pleasures to a counter action—suggesting that she become a singer, and timbrel and lute player, modelling herself on the image of Miriam, who musically celebrated the liberation of Israel in the book of Exodus.
This according to James McKinnon’s Music in early Christian literature (Cambridge: Cambridge University Press, 1987; RILM Abstracts 1997-1322).
Today marks the 1600th anniversary of Jerome’s death (and his birth into eternal life) in Bethlehem. Above, Caravaggio’s Saint Jerome writing.
Homer Rodeheaver used his gifts as a trombone player as a tool for evangelism, and is particularly associated with what is known as the third great awakening.
Rodeheaver established a legacy by influencing, inspiring, and encouraging others to use the trombone in large-scale Christian evangelism. His missionary work took him, always with his trombone, to many parts of the world, and included a supposedly successful attempt to preach from an airplane with his trombone in tow.
This according to “Homer Rodeheaver: Reverend Trombone” by Douglas Yeo (Historic Brass Society journal XXVII  pp. 57–88).
You can listen to a recording of Rodeheaver playing the trombone here.
BONUS: Rare footage of Rodeheaver with Billy Sunday; Rodeheaver starts conducting audience hymn singing with his trombone around 2:00.
The designation of blues as “devil’s music”—a notion that has been largely unquestioned since the publication of Paul Oliver’s Blues fell this morning (1960)—imposes Christianity’s dualistic views on the holistic cosmology of an African-derived culture.
The supposed atheism of blues is simply a polemical means of opposing oppression, a stance that does not contradict blues’s fundamentally religious nature. White blues scholars have misrepresented blues by reducing its meaning to the language of ethnomusicology, a theoretical methodology that is not indigenous to the culture of blues; theomusicology, an indigenous approach, offers a deeper understanding of the people who created blues.
This according to “Blues and evil: Theomusicology and Afrocentricity” by Jon Michael Spencer, an essay included in Saints and sinners: Religion, blues and (d)evil in African-American music and literature (Liège: Société Liégeoise de Musicologie, 1996 pp. 37–51).
Above, Reverend Gary Davis, photographed by Bill Smith; below, Blind Willie Johnson’s Jesus make up my dying bed.
In 2012 the Akademia Muzyczna im. Karola Lipińskiego in Wrocław launched the series Psalate synetos with Wybrane zagadnienia akompaniamentu liturgicznego (Selected problems of liturgical accompaniment, ISBN 978-83-86543-69-2), edited by Marta Kierska-Witczak. The series is dedicated to church music and is addressed to organ students and others who wish to widen their scope of knowledge and practical skills.
The first volume combines contemporary church music theory and practice. Its 16 essays are divided into two groups: Chorał gregoriański źródłem odniesień dla nowożytnej muzyki liturgicznej (Gregorian chant as a source of reference for modern liturgical music) and Historyczny, estetyczny oraz praktyczny wymiar akompaniamentu liturgicznego i liturgicznej improwizacji organowej (Historical, aesthetic, and practical aspects of liturgical accompaniment and liturgical organ improvisation). The table of contents is here.
In its stirring setting by Hubert Parry, William Blake’s Jerusalem furnishes the text of one of England’s most popular hymns—it has been called the country’s second national anthem. It is particularly favored for weddings, as it was for the 2011 marriage of Prince William and Catherine Middleton.
Nevertheless, the work has been banned by clergy who believe that Blake’s version of Christianity is too radical, and that the poem falls short in theological matters. As recently as 2001, a bride in Cheadle cancelled her wedding when the rector refused to allow her to include a performance of Jerusalem.
“As a poem it is interesting, but Blake was a bit of a weirdo,” the rector explained to the press. “Blake appeals to the proto-atheists and proto-socialists, camps which—although they weren’t known by name back then—the poet fell into.”
This according to “William Blake, Hubert Parry, and the singing of Jerusalem” by Mark Chapman (The hymn: A journal of congregational song LXII/2 [spring 2011] pp. 41–51). Above, Blake’s Jerusalem: Emanation of the giant Albion (click to enlarge); below, the performance at the royal wedding on 29 April 2011.