Õhtumaine kirikulaul ja vaimne heaolu Anno Domini 2024. Juhtumiuurimus Pühalaulu Kooli kogukonnas / Occidental Ecclesiastical Chant and Mental Well-Being Anno Domini 2024: A Case Study in the Community of the School of Sacred Chant

Abstract

Teesid: Kirikulaulu on teaduskirjanduses käsitletud kui transtsendentse ehk üleloomuliku rahu allikat ning selle kaudu kui potentsiaalset toetajat vaimse heaolu (VH) kujunemisel ja hoidmisel. Artikkel esitleb kvalitatiivse muusikasotsioloogilise juhtumiuuringu tulemusi hümnoloogia valdkonnas, mille eesmärk oli uurida VH fenomeni väärtustamist eesti kirikulaulu, täpsemalt proosarütmilise kirikulaulu ehk pühalaulu praktikas Pühalaulu Kooli (PLK) kogukonna vaatenurgast. Uurimus põhineb 26 PLK kogukonnaliikme kirjalikel vastustel avatud kaudküsimustele. Vastuseid analüüsiti kolmeastmelise standardiseeritud kontentanalüüsiga ning kategoriseeriti John Fisheri VH nelja domeeni mudeli alusel (FM): transtsendentne, kogukondlik, isiklik ja keskkonnadomeen. Uurimus ei keskendunud pühalaulu otsese mõju mõõtmisele VHle, vaid informantide asjakohaste refleksioonide kaardistamisele ja mõtestamisele. Tulemused näitasid, et VH positsioon PLK kogemuses on oluline, kuid seda väljendatakse kaudselt – läbi kogukondlike väärtuste ning mitmekihilise suhestumise Pühakirjaga. FM mitmetasandiline rakendamine tõi esile domeenide esinemissageduse järjestuses: kogukondlik, transtsendentne, isiklik ja keskkonnadomeen.

This case study explores the appreciation of spiritual (mental) well-being (SWB) within the School of Sacred Chant (SSC, Pühalaulu Kool), a community dedicated to the practice of prose-rhythm ecclesiastical chant (pühalaul). The repertoire of pühalaul is based primarily on Old Testament Psalms, forming a rich scriptural corpus for liturgical expression. The study applies John W. Fisher’s Four Domains model of spiritual health and well-being to analyse participants’ reflections, revealing the potential of pühalaul to foster a holistic experience of well-being in contemporary society.

Theoretical framework and research context. The impetus for this research lies in growing societal interest in SWB, a dimension of human flourishing that, while related to mental health, extends beyond the scope of medical or clinical concern. Rather than addressing SWB through conventional religious doctrine or psychological analysis, this study focuses on the practice of pühalaul in a liturgical context.

Pühalaul draws on the aesthetic principles of Medieval sacred prose-rhythm Latin ecclesiastical chant (Latin pühalaul or Latin plainchant), particularly from around the turn of the first millennium, and reinterprets them through the distinct prosodic features of the Estonian language. Unlike traditional strophic hymnody (such as chorales or hymns), pühalaul emphasizes the natural prosodic rhythm and phonetic qualities of the Estonian language, aligning closely with what has been called Estonian language music.

Fisher’s model underpins the study’s analysis, dividing SWB into four interrelated domains: (1) personal (the relationship with oneself), (2) communal (relationships with others), (3) environmental (connection to place and cultural context), and (4) transcendental (the relationship with a higher power). This comprehensive framework allows for the mapping of various experiences associated with pühalaul to broader dimensions of well-being.

Methodology. The study is qualitative in nature, located at the intersection of hymnology, music sociology, and positive psychology. The author uses standardised content analysis (SCA) of written responses from 26 members of the SSC community, which consists of roughly 70 participants in total. Respondents were asked open-ended, indirect questions, most importantly “How would you describe the School of Sacred Chant? What do you think it is?”, with no direct mention of SWB or mental health. This indirect questioning method was chosen to avoid bias and encourage genuine, uninfluenced responses.

The interview responses were coded in three stages, producing 253 distinct statements grouped into 16 thematic categories, including spiritual community, connection to sacred texts, practical learning, and Estonian linguistic identity.

Key findings. The most prominent theme was that of community, appearing in multiple forms: as a spiritual collective, a social and educational environment, and a space of shared worship. The communal domain emerged as the most significant, with participants frequently describing SSC as a place of togetherness, mutual support, dialogue, and shared prayer through chant. The practice of pühalaul was seen not as musical performance but as communal spiritual action, where boundaries between performer and audience dissolve.

The transcendental domain was also strongly represented, especially through expressions of union with God, prayer through chant, and engagement with The Holy Scriptures (The Bible). Many participants emphasized their connection to the Word of God, referred to both mystically (Logos) and didactically (The Holy Scriptures as archetypal text). The Psalms were especially central, perceived as both a spiritual and cultural inheritance.

The personal domain appeared in reflections on inner peace, self-exploration, and personal growth. SSC was described as a space for individual development, healing, and reflection, often referred to as a sanctuary or refuge from the disintegration of modern life. Even though religious terminology such as “Christ” or “church” was rarely used directly, there was an underlying sense of spiritual rootedness and transformation.

The environmental domain, though least prominent, was notably shaped by Estonian linguistic and cultural identity. Informants celebrated sacred chant as the only musical form that truly honours the natural rhythm and sound of the Estonian language. The practice was seen as a way to reclaim cultural and linguistic heritage through pühalaul.

Discussion and implications. The dual-layered content analysis (by thematic categories and by domain mapping) confirmed the multi-dimensional nature of pühalaul practice in the SSC community. The community did not explicitly frame their experiences in terms of ‘spiritual well-being’, but their reflections aligned naturally with Fisher’s SWB domains, especially the communal and transcendental. This suggests that sacred chant fosters well-being in a manner that is holistic, integrative, and culturally resonant.

The article highlights the therapeutic potential of ecclesiastical chant, especially when practiced in a linguistically native, inclusive setting. Prior research is cited to support this, including studies showing that group singing increases oxytocin (a bonding hormone) and decreases cortisol (a stress hormone). Moreover, the flow state experienced during deep musical or ritual engagement can enhance both personal fulfilment and social cohesion.