Church Music Association of America presents Tournemire symposium October 21–23

Mystic Modern: The Music, Thought and Legacy of Charles Tournemire, edited by Jennifer Donelson and Stephen Schloesser. Church Music Association of America, P.O. Box 4344, Roswell, NM 88202 (musicasacra.com), 2014, $40.00, ISBN 978-0-9916452-0-6, 456 pages.

Visions of Amen: The Early Life and Music of Olivier Messiaen by Stephen Schloesser. William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 2014, $40.00, ISBN 978-0-8028-0762-5, 572 pages.

These two new books present the results of academic research on Charles Tournemire and on the life and works of Olivier Messiaen. Through the efforts of Jennifer Donelson, the guiding light behind the academic outreach of the Church Music Association of America and the managing editor of Sacred Music (the official publication of the CMAA), there have been two conferences on Tournemire, the first in Miami in 2011 and the second in Pittsburgh in 2012. Mystic Modern is a reproduction of the papers given at the Miami and Pittsburgh conferences. Stephen Schloesser, author of Visions of Amen: The Early Life and Music of Olivier Messiaen, is a Jesuit priest and professor of history at Loyola University, Chicago, and also the author of Jazz Age Catholicism: Mystic Modernism in Postwar Paris, 1919–1933. 

Mystic Modern was published in the summer of 2014 in time for the annual CMAA Colloquium in Indianapolis. Schloesser’s Messiaen book was also published in July 2014, coinciding with the American Guild of Organists’ national convention in Boston. Beyond the coincidence in publication dates, what is remarkable about the two books is the relationship between Tournemire and Messiaen. Tournemire influenced Messiaen to a much greater extent than is normally assumed; but Messiaen eclipsed his mentor by gaining greater fame during his lifetime. Book after book has been written about Messiaen, while Tournemire has remained in relative obscurity until fairly recently.

A first glance at both of these books reveals that there is much more to understand about Charles Tournemire and Olivier Messiaen than one can know only through a study of their musical scores. This “much more” element encompasses knowledge of the personal lives of the two men and the personal relationship between them. It also focuses on how history, culture, theology, literature, symbolism, and aesthetics affected them both. Mystic Modern and Visions of Amen are a must read not only for scholars or devotees of Tournemire and Messiaen, but for those interested in liturgy, music, and theology. Fortunately both books can be read in small sections, slowly and with the help of excellent indices. In the case of Visions of Amen, Messiaen’s important duo-piano work from 1943, a link to an audio recording of a live performance is included in the text.

Tournemire was certainly a modern composer who influenced Messiaen, Langlais, and many other 20th-century French composers. The extent of his “modernism” led many to dismiss his music as obtuse, and his mysticism certainly was another reason that many dismissed his music as unapproachable. Stephen Schloesser explains Tournemire’s “modernism” in his 2005 book, Jazz Age Catholicism:

Tournemire imagined the musical devices representing ‘passion’—chromaticism, polytonalism, and the perceived resulting ‘dissonance’—as the most appropriate material carriers of the ‘eternal’ and unchanging Latin forms. Images of dress abounded in ancient chants were imagined to be ‘clothed’ in ‘modern’ musical fashions.¹

The main Tournemire scholarship consists of a doctoral dissertation by Ruth Sisson, a picture book of photos by Ianco Pascal, and the notated catalogue of his works by Joël-Marie Fauquet from 1979.² Stephen Schloesser devotes a large part of Jazz Age Catholicism to the study of Tournemire. Lastly, Marie-Louise Langlais has published on the Internet portions of Tournemire’s Memoires that specifically address music (http://ml-langlais.com/Tournemire). The French journal L’Orgue is in the process of issuing the complete Tournemire Memoires. The editors of Mystic Modern had access to the complete version and quoted extensively from it in their essays, The Composer as Commentator: Music and Text in Tournemire’s Symbolist Method and How does Music Speak of God.

Charles Tournemire (1877–1939) died in the same year that I was born, and perhaps for this coincidence, I felt a special connection to this man. My first exposure to the “mystic modern” Tournemire was during the 1950s, in hearing my first organ teacher Paul Sifler play some of Tournemire’s music on several recitals. I remember the music sounded strange and exotic, like the music of Olivier Messiaen that Sifler played, which I, as a teenager, did not understand. It was later, as a pupil of Jean Langlais in Paris during the early 1960s, that I came to know Tournemire’s music in a different way. Langlais often played Tournemire’s music at Sainte-Clotilde on the organ that Tournemire knew and loved and often played the Eli, Eli, lamma sabacthani from the Sept Paroles of Tournemire. This blind teacher taught me the first movement and the last movement (Consummatum est) at Sainte-Clotilde during late Wednesday evenings in a dimly lit, empty church with the incomparable sounds of the Cavaillé-Coll organ. And he spoke about Tournemire as someone he knew well—little things about how he taught, how his personality was particularly quirky and unpredictable. He encouraged me to meet Tournemire’s second wife, Mme. Alice Tournemire, in her apartment—the apartment where her late husband had lived and taught. She read portions of his Memoires regarding the Symphonie-Choral, which I was planning to perform at Sainte-Clotilde. The more I played and heard Tournemire’s music, the more fascinated I became with it. His music was not instantly appealing; rather, it permeated my being slowly and compellingly.

Mystic Modern

The contents of Mystic Modern are divided into three sections, which develop the theme of Tournemire’s legacy as liturgical commentator, music inventor, and littéraire. In the preface, “Tournemire the Liturgical Commentator,” Donelson discusses Tournemire’s role as organist in the Roman Catholic Church and especially his place in the long line of composers incorporating Gregorian chant into both their composed works and their improvisations. 

The liturgical commentator

“The Organ as Liturgical Commentator—Some Thoughts, Magisterial and Otherwise” by Monsignor Andrew R. Wadsworth, begins with Wadsworth’s recollections of Messiaen’s improvisations during a Low Mass at La Trinité and then discusses the liturgical norms with an historical overview of the documents pertaining to them. He implores organists to follow Tournemire’s example in L’Orgue mystique: to improvise on the chants proper to each Sunday’s liturgy.

“Joseph Bonnet as a Catalyst in the Early-Twentieth-Century Gregorian Chant Revival,” by Susan Treacy, explains Bonnet’s decisive role in encouraging Tournemire to write L’Orgue mystique. Through explanations of Bonnet’s work as a liturgical organist in churches where he served, Treacy explains why Bonnet did not write any chant-based organ music. Although Bonnet was an abbot in the Benedictine order and was devoted to the propagation of Gregorian chant, he made a distinct difference between his published secular pieces for recital use and his improvised chant-based pieces for the liturgy. As a pupil of Charles Tournemire and fellow native of Bordeaux, Bonnet’s relationships with Dom Mocquereau and Justine Ward were also important in the founding of the Gregorian Institute. Even Bonnet’s church wedding, with a schola from the Gregorian Institute and with Tournemire as one of the organists, reflected his devotion to the propagation of Gregorian chant.

In “Tournemire’s L’Orgue mystique and its Place in the Legacy of the Organ Mass,” Edward Schaefer gives an exhaustive summary of the development of the organ Mass, its specific usage in various countries, and the ecclesiastical documents governing organ Masses. A number of charts give illustrations of the use of the organ at the various parts of the Mass. There is a long list of the ecclesiastical ceremonials governing the use of music in the Mass and a chronological list of organ settings of the Mass. Schaefer concludes that with the renewed interest and practice of the Extraordinary form of the Mass, the practical use of Tournemire’s L’Orgue mystique is possible. This was demonstrated during the first Tournemire symposium. Some of the material is based on Schaefer’s dissertation from Catholic University.³

“Liturgy and Gregorian Chant in L’Orgue mystique of Charles Tournemire,” by Robert Sutherland Lord, was originally published in 1984 in The Organ Yearbook, edited by Peter Williams. The seminal importance of this article lies in Lord’s identification of all the chants from L’Orgue mystique and their origin, Tournemire’s original plan for the composition of the work, and the ways in which the composer departed from his plan in the choice of chants. The chants from the Liber Antiphonarius (Solesmes, 1897) were the sources of most of the chants that Tournemire used for the Elevation. This volume of chant is out of print, but Lord obtained a copy from the former assistant organist at Notre Dame, Paris, Pierre Moreau. Lord includes copies of these chants in the article.

In “The Twentieth-Century Franco-Belgian Art of Improvisation: Marcel Dupré, Charles Tournemire, and Flor Peeters,” Ronald Prowse discusses differences in techniques between written compositions and improvisations in the works of Dupré, Tournemire, and Flor Peeters and cites musical examples from the chant Ave Maris Stella. Using works by those three composers, Prowse deftly compares the techniques that all three of them used in treating the same chant. He often cites his own experiences studying improvisation with Pierre Toucheque, who had been a pupil of Peeters. He often quotes Tournemire, from his book on improvisation, Précis d’exécution, de registration et d’improvisation à l’orgue, stating that a master improviser creates illusions.⁴ The issue of the difference between written composition and improvisation echoes throughout this collection of essays and remains in some ways an unanswered question.

The musical inventor

Prowse’s essay leads logically into the second section, “Tournemire the Musical Inventor,” which deals with Tournemire’s musical language, including his choice and sense of tempo—as well as his compositional process and impact, not merely on the Sainte-Clotilde school, but on modern French organ repertoire in general. 

In his essay “Performance Practice for the Organ Music of Charles Tournemire,” Timothy Tikker describes his lessons with Langlais and Langlais’s reports of his study with Tournemire. Tikker’s account matched what I had learned from Langlais, including the story of Langlais’s meeting with Tournemire and the invitation to become the latter’s successor at Sainte-Clotilde. The two works Tikker analyzes in detail regarding interpretation (No. 7 from L’Orgue mystique, Epiphania Domini, and Mulier, ecce filius tuus, Ecce Mater tua, from Sept Chorals-Poèmes, op. 67) were pieces that I also had studied with Langlais, and I agree with his conclusions. Tikker gives detailed graphs with measure numbers indicated and, in some places, metronome markings. Of particular interest in this essay is Tikker’s extensive discussion of the Sainte-Clotilde organ. Tournemire’s specific registrations in L’Orgue mystique include the use of sub couplers and the term petites mixtures, which indicates soft mutation stops such as gamba with a nazard. It is interesting to note that Tournemire played all of L’Orgue mystique on his nine-stop house organ, regrettably never at Sainte-Clotilde. Tikker quotes this specification from Tournemire’s Précis. One of Tikker’s particularly insightful points is his comparison of German Romantic organs and their influence on the compositions of Reger and Karg-Elert, which used the full organ in the lower registers, and Tournemire’s use of full organ that was based on the “treble-ascendant voicing for its success.”⁵

“Catalogue of Charles Tournemire’s ‘Brouillon’ [Rough Sketches] for L’Orgue mystique BNF, Mus., Ms. 19929,” by Robert Sutherland Lord, is the result of Lord’s studying the 1,282 pages of rough sketches of Tournemire’s L’Orgue mystique found in the Bibliothèque Nationale after Lord had written an extensive article on this seminal work of Tournemire. From these sketches Lord was able to determine the exact date of each office and how Tournemire departed from his original plan. Lord’s conclusion stated: 

After having completed the manuscript catalogue, we can verify that the “Rough Sketches” document—in sharp contrast to the “Plan” considered in my 1984 study—is far more than a mere framework for L’Orgue mystique. The “Rough Sketches” provide the harmonies, the rhythms, and the paraphrases for forty-two of the fifty-one offices. The BNF Ms. 19929 remains the only evidence we have of Tournemire’s musical preparation for any organ work he composed.⁶

From the harmonic and rhythmic details of Tournemire’s plan for L’Orgue mystique, Bogusław Raba’s article, “Creating a Mystical Musical Eschatology: Diatonic and Chromatic Dialectic in Charles Tournemire’s L’Orgue mystique” continues the discussion of the conflict between the diatonic and chromatic dialectic in Tournemire’s L’Orgue mystique. Raba uses the term dialectic as follows: 

Tournemire’s musical poetics in L’Orgue mystique are constructed by means of a dialectical process of diatonic and chromatic textures. This procedure (along with its symbolic functions) seems to be inherited from the Romantic Liszt-Franck tradition and is used in the service of a large narrative formal structure.⁷

Raba equates diatonicism with “eternal peace” and chromaticism with emotional “passion.” For Raba, the melding of these two elements creates pandiatonic textures, which he believes are Tournemire’s legacy to Messiaen. Finally, Raba confesses that Tournemire’s style goes beyond any structural system, and he calls this a “mystical musical eschatology.” Raba makes interesting parallels between Tournemire’s use of dissonance and that of Scriabin and earlier composers such as Frescobaldi in the Elevations from his organ Masses.

Raba’s observations on dissonance from the numinous leads into the next essay, “From the ‘Triomphe de l’Art Modal’ to The Embrace of Fire: Charles Tournemire’s Gregorian Chant Legacy, Received and Refracted by Naji Hakim” by Crista Miller. Miller’s article locates Middle Eastern elements and Arabic improvisation (taqasim) present in Hakim’s organ works with common elements with Tournemire’s Sitio (I thirst) from the Sept Paroles and Hakim’s Embrace of Fire. Miller compares these techniques with Langlais’s Soleil du Soir. She also probes the creative process of these composers. Were they aware of the techniques that they were using? In interviews with Hakim, she explains that Hakim claimed that his process was “subconscious”—in other words, he was not consciously aware that he was using a particular technique, so much was it a part of his psyche.

I had also asked this question regarding synthetic and octatonic scales with both Langlais and Daniel Lesur, both of whom reported that they were unaware that they were using these scales. The question of awareness is one that pervades our study of these composers’ works and is especially relevant to their improvisations. Miller also examines the specialized use of the Vox humana in works by Tournemire, Langlais, and Hakim.

Miller and Vincent E. Rone both discuss the use of octatonic and synthetic scales in their complementary writings. Rone’s essay “From Tournemire to Vatican II: Harmonic Symmetry as Twentieth-Century French Catholic Musical Mysticism, 1928–1970” focuses on the means by which Tournemire, Duruflé, and Langlais expressed Catholic musical mysticism and, in the case of the two younger composers, the ways in which they did so in response to their frustrations during the period of the Vatican II council. Rone concentrates on the use of octatonic and whole-tone scale patterns in the three composers’ music; he uses examples from the final pieces in Tournemire’s Nativitas and Resurrectionis offices. As examples of post-Vatican II disillusionment, Rone cites Duruflé’s Messe ‘Cum Jubilo’ and Langlais’s Imploration pour la croyance, referring to the former as privileging the Ordinary’s “transcendent and eschatological imagery through harmonic symmetry and stasis, combining a synthetic scale with subtle linear unfolding of two whole-tone collections, third-related, and bitonal harmonies.”⁸ In the latter, however, the expression is pure anger. Rone refers to Ruth Sisson’s dissertation and the discussion of the “Tournemire chord,” which employs a C#-major triad with a G-major 6/3 chord over it. The musical examples are particularly helpful to the reader in understanding these compositional and aesthetic concepts. 

The littОraire

The final section, “Tournemire the Littéraire,” deals with the literary aspect of Tournemire’s music and dwells on the relationship of the symbolic character of Tourmemire’s musical “commentaries” (and the legacy of this role in Messiaen’s oeuvre). It also includes Charles Tournemire’s obtuse and convoluted language in his biography of Franck. Finally, it analyzes Tournemire and Messiaen’s shared inspiration, drawn from Ernest Hello’s writings and Tournemire’s eschatological reading of history. The editors took great care with the ordering of the essays to provide cohesion to the book, and the end of each essay includes a summary. 

Stephen Schloesser’s first essay, “The Composer as Commentator: Music and Text in Tournemire’s Symbolist Method,” shows the importance of the texts in Dom Guéranger’s L’Année liturgique to Tournemire. So what then is this symbolist method? Schloesser describes it simply as “ . . . an essential relationship between a work and the literary text upon which it is based.”⁹ And he further states: 

For the symbolists, realism, naturalism, and positivism evacuated human existence of any mystery, fantasy, imagination, or dream world. In opposition to the positivists’ exclusive privileging of the visible, Symbolists gave pride of place to the invisible.¹⁰

As has been stated, Schloesser’s research on Tournemire was first published in Jazz Age Catholicism (2005). As a historian with appealing linguistic, writing, and musical skills, Schloesser has a gift of getting behind the events he is describing and going to the heart of their meaning. Here Schloesser shows how the literary texts in Guéranger’s L’Année liturgique directly inspired L’Orgue mystique. Schloesser hand-copied one example from Guéranger’s work—the Introit for the Feast of the Assumption—to demonstrate this important link between the text and the music. (It is possible to study the entire Guéranger work hand in hand with L’Orgue mystique and easily follow the plan for the entire work.) The important point is that the music is a commentary or a paraphrase of the linguistic text. All the tone painting and symbols that Tournemire uses are related to the texts, and it is important to study the texts first. Lest there be any confusion, Schloesser quotes Tournemire’s preface, which clearly states: “ . . . plainchant is, in sum, freely paraphrased for each piece in the flow of the works forming this collection.”¹¹ 

Schloesser then contrasts Messiaen’s straightforward use of textual references in all his organ works and explains how Messiaen was indebted to Tournemire for this example. Schloesser subsequently refers to numerous recital programs of Tournemire in which the term paraphrase is used in the program. The notion of symbolism, for Schloesser, comes from Tournemire’s models, Claude Debussy and Richard Wagner. Evidence of Tournemire’s deep involvement in the symbolist movement is carefully presented in the next six pages. Schloesser documents examples of Tournemire’s extensive use of the Wagnerian style of leitmotif, with the chant Ego Dormivi, the antiphon from Holy Saturday based on Psalm 3, used in ten of the L’Orgue mystique offices. Schloesser goes beyond what others have previously explained regarding Tournemire’s use of this leitmotif, relating the composer’s decision both to personal and professional circumstances. Schloesser refers to other music programs and cites the texts that Tournemire used to plan those programs. Particularly moving is the intent behind his concert at the church of Saint-Vincent-de-Paul in 1932, which opened with a tribute to Leon Boëllmann, the deceased organist of the church. The program is a good example of Tournemire’s manner of presenting an organ recital; it included three selections from L’Orgue mystique with explanations of the importance of the texts behind them. Tournemire’s choice of works by other composers showed his sense of his place in history alongside Bonnet, a musicologist (Bonnet was editor of the multi-volume set of Historical Organ-Recitals), a symbolist, and a truly modern composer. Also touching was Schloesser’s description of the reasons for Tournemire’s choice of themes for the last office of this great work and his four-year struggle to complete it. It is clear in studying Schloesser’s excellent essay that any serious student of L’Orgue mystique must become intimately acquainted with Guéranger’s 15-volume pivotal work, which is available in several English translations.

Again, acknowledging the superb manner in which this book is organized, it is appropriate that Elizabeth McLain’s Messiaen-oriented essay “Messiaen’s L’Ascension: Musical Illumination of Spiritual Texts After the Model of Tournemire’s L’Orgue mystique” follows that of Schloesser, whose discussion of Messiaen’s early life and influences in Visions of Amen is also covered in this review. McLain’s main point is that Tournemire’s use of commentaries on sacred texts in his compositions profoundly influenced Messiaen, but that unlike Tournemire, Messiaen’s quest was to take music inspired by sacred texts out of the church and into the concert hall. McLain’s essay explains that this early opus of Messiaen had its birth as an orchestral work, premiered in Paris before he had arranged it for organ. McLain gives many musical examples from the orchestral version of the work and clear structural and harmonic analyses of the entire work.

“Desperately Seeking Franck: Tournemire and D’Indy as Biographers” by R. J. Stove is the shortest of all the essays, but it is a fascinating comparison between Tournemire and D’Indy’s biographies of Franck. Anyone who has read any of Tournemire’s own writings can certainly agree with Stove’s description of Tournemire’s writing style as an “exotic jungle.” And further, “His high-flown French is a burden to imitate in any other language, let alone a language which lays as much stress on understatement, irony, and clarity as modern English usually does.”¹² Stove’s critical assessment of the two biographers, themselves students of Franck, explains much about the differences in their personalities and a possible jealousy on the part of Tournemire toward D’Indy, on account of the differences in the successes of their respective careers and their relationship to Franck. D’Indy had known Franck for two decades, while Tournemire had known him for only two years.

In her essay, “How Does Music Speak of God? A Dialogue of Ideas between Messiaen, Tournemire, and Hello,” Jennifer Donelson compares in great depth the approaches to addressing God through music in the writings of Tournemire, Messiaen, and the mystic writer from Brittany, Ernest Hello (1828–1885). She explains how the writings of Hello, particularly his 1872 work L’Homme: La Vie—La Science—L’Art, “encapsulates an understanding that was friendly to the Symbolist and anti-positivist tendencies of both composers.”¹³ Hello’s influences on Tournemire are found in Tournemire’s writings, particularly in his unpublished memoirs and correspondence between the two composers. Donelson explains with great care the differences in philosophy between Messiaen, seeking a perfect expression of the Catholic faith, and that of Tournemire. In conclusion she sums up the answer to the title of her essay in quoting Hello:

In a “clear vision of the role of the Catholic faith in art and culture, Hello saw spiritual realities as more real than material (indeed, as their source) and concluded that, for art to be truly beautiful or ‘sincere,’ the artist must have a clear vision of the world as redeemed by God with the Incarnate Christ at the center of God’s plan for salvation.”¹⁴

Peter Bannister’s essay, “Charles Tournemire and the ‘Bureau of Eschatology’” explains the meaning of eschatology in the historical context of the first half of the twentieth century in France. Bannister quotes frequently from the 20th-century Swiss Catholic theologian Hans Urs von Balthasar. The author’s reference to “Bureau of Eschatology” refers to Balthasar’s quote from Troeltsch’s dictum, “The bureau of eschatology is usually closed,” explaining that “this was true enough of the liberalism of the nineteenth century, but since the turn of the century the office has been working overtime.”¹⁵ Bannister explains the notion of life as a progression from darkness to light, often quoting from Léon Bloy, the French agnostic who converted to a strict form of Roman Catholicism, and Tournemire’s unpublished memoirs, and symphonies. Bannister laments the paucity of writings about Tournemire, citing the lack of primary source material. Bannister does not mention that this problem will soon be rectified; a forthcoming issue of the French review L’Orgue will be devoted to the difficult and highly secretive diary of Tournemire, Memoires.

I, for one, am not as pessimistic as Bannister when he states: “The likelihood is that for years to come, Tournemire will sadly continue to be regarded as an obscure figure outside the (dwindling) organ world . . . ”¹⁶ The two Tournemire conferences and these essays belie his conclusion. Consider that such composers as Bach, Mendelssohn, Rheinberger, and Langlais were less appreciated during their lifetimes than after their deaths, and certainly today they are not considered as “obscure figures.” 

Tennille Shuster’s cover, a surrealistic picture of the front of the Basilica of Sainte-Clotilde with dramatic reddish-brown clouds in the background, reflects the book’s mystical nature. The typeface and illustrations are exquisitely reproduced. 

Drs. Donelson and Schloesser are to be commended on the physical beauty of the book and the depth of scholarship that the book represents.

Visions of Amen

Messiaen’s Visions de l’Amen is an esoteric, extremely difficult seven-movement work for two pianists at two separate pianos, and its difficulty lies both in its technical demands (requiring extremes in dynamic range and tessitura) and in its obscure symbolism (which deals with astrology, theology, angels, saints, and birds). In the biographical aspect of this latest book on the early life of Messiaen, Stephen Schloesser develops the themes surrounding the composer’s connections with the mystic Charles Tournemire. 

The driving force behind the book came from Schloesser’s collaboration with pianists Hyesook Kim (Calvin College) and Stéphane Lemelin (University of Ottawa), with whom Schloesser received a $5,000 grant from the Calvin Center for Christian Scholarship for a project entitled “Olivier Messiaen’s Religious Perspective and Performance of Visions of l’Amen.” In 2004–2005 the two pianists performed the work at a number of locations in the U.S. and Canada, with Schloesser giving lecture notes on the work and Messiaen’s life. Their original plan was to produce a compact disc with liner notes written by Schloesser. The Messiaen centennial in 2008, however, yielded a plethora of new material for Schloesser, and the project subsequently grew into the present book format, with a link to the audio recording on the Internet. A detailed analysis of the work with timings from the recording makes it possible to follow the work without the score.

The title of the book leads one to believe that Schloesser focuses on the early life and music of this composer. But the extent and depth of the material goes far beyond a discussion of Messiaen’s early years. Schloesser examines Messiaen’s entire life, giving explanations of literary, symbolist, surrealist, mystical, and theological forces that inspired his compositions. In many of Messiaen’s biographies and his own writings, the writers Paul Éluard, Dom Columba Marmion, and Ernest Hello are mentioned, but Schloesser goes farther with extensive quotations from these authors, showing their influence on Messiaen’s music. For example, in the discussion of Messiaen’s Nativity of the Lord (1935), Messiaen frequently quotes Marmion’s book Christ in His Mysteries:

But the main reason for keeping alive such feelings within us is our status as children of God. The Divine Sonship of the Father’s only-begotten is of the essence and eternal. But, in an infinitely free act of love, the Father has willed to add a sonship, a childship, of grace.¹⁷ 

Schloesser divides the book into four sections. The first, dealing with Messiaen’s parents, Pierre Messiaen and Cécile Sauvage, covers 1883–1930. This section can be read by itself without reference to Messiaen’s compositions as an introduction to the psychological underpinnings of his personality. Part two, “Budding Rhythmician, Surrealist Composer, Mystical Commentator: 1927–1932,” continues this psychological approach and discusses in some detail his earliest works. The third part, “Theological Order, Glorified Bodies, Apocalyptic Epoch, 1932–1943,” delves into a detailed description and analysis of Visions of Amen. For musicians, a study of Messiaen’s score is helpful, but even without the score, Schloesser gives a detailed analysis of each movement, with timings from the recording in an appendix. Part four, “Legacy, 1943–1992,” includes a discussion of Messiaen’s last work: Et Exspecto Resurrectionem Mortuorum. Throughout the book, Schloesser’s use of extensive footnotes on the same page as the text is helpful. The appendix of scriptural references is logical and welcomed.

The recording by pianists Kim and Lemelin is of high quality, with a wide range of dynamics and tessituras. This is a work that Messiaen and his second wife Yvonne Loriod played together frequently, and it is dedicated to her. Much of Messiaen’s piano music is extremely difficult technically and demands the utmost in coordination between the two performers here on two pianos. One could wish that a compact disc had been included with the book, so that one could listen to the performance without using a computer.

But even if the reader has no interest in this difficult piano work, composed during the darkest period of World War II when Paris was occupied by the Nazis, there is more than enough material about Messiaen’s personal life and that of his parents to engage the reader. It is well known that Messiaen’s mother was a poetesse; the drama of her life and the struggles she endured with her husband Pierre is explained in great detail. In the introduction, Schloesser explains his approach as a “history of emotion.” In this age of a “confessional” approach to biography, it is impressive how Schloesser combines very personal material with scholarly writing.

Visions of Amen can be read on two levels: first, theological—the birth of creation, the passion of Christ, angels, saints, birdsong, judgment; and second, as a personal statement of Messiaen’s love for Yvonne Loriod. In general, “Amen” signifies “So be it,” but for Messiaen and other French composers, it was also a code name for an expression of love. This code reference using his second mode of limited transposition is also found frequently in Messiaen’s Turangalila Symphony and throughout Messiaen’s oeuvre. 

Notes

1. Stephen Schloesser, Jazz Age Catholicism: Mystic Modernism in Postwar Paris, 1919–1933 (Toronto: University of Toronto Press, 2005), 281.

2. Ruth Sisson, “The Symphonic Organ Works of Charles Arnould Tournemire” (Ph.D. dissertation, Florida State University, 1984). Ianco Pascal, Charles Tournemire ou le mythe de Tristan (Geneva, Editions Papillon, 2001). Pascal knew Madame Odile Weber, the niece of Tournemire’s second wife Alice Tournemire, who shared many of her photographs with him. Joël Marie Fauquet, Catalogue de l’œuvre de Charles Tournemire (Geneva, Minkoff, 1979).

3. Edward Schaefer, “The Relationship Between the Liturgy of the Roman Rite and the Italian Organ Literature of the Sixteenth and Seventeenth Centuries” (Ph.D. dissertation, Catholic University of America, 1985).

4. Charles Tournemire, Précis d’exécution, de registration et d’improvisation à l’orgue (Paris, LeMoine, 1936).

5. Tikker, in Mystic Modern: The Music, Thought and Legacy of Charles Tournemire, edited by Jennifer Donelson and Stephen Schloesser (Church Music Association of America, 2014), 131. 

6. Lord, in Mystic Modern, 137.

7. Raba, in Mystic Modern, 186.

8. Rone, in Mystic Modern, 230.

9. Schloesser, in Mystic Modern, 266.

10. Ibid., 267.

11. Ibid., 257.

12. Stove, in Mystic Modern, 312.

13. Donelson, in Mystic Modern, 317.

14. Ibid., 318.

15. Hans Urs von Balthasar, “Some Points of Eschatology” in Explorations in Theology, Vol. I: The Word Made Flesh (San Francisco: Ignatius Press, 1964), p. 255, translated by Bannister. 

16. Bannister, in Mystic Modern, p. 352.

17. Stephen Schloesser, Visions of Amen: The Early Life and Music of Olivier Messiaen (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2014), p. 230.

Ann Labounsky earned a Ph.D. in musicology from the University of Pittsburgh, an M.Mus. from the University of Michigan studying with Marilyn Mason, and a B.Mus. from the Eastman School of Music, studying with David Craighead. She studied in Paris with André Marchal and Jean Langlais on a Fulbright Grant and holds diplomas from the Schola Cantorum and Ecole Normale. Author of the biography Jean Langlais: the Man and His Music (Amadeus Press, 2000), she recorded the complete organ works of Jean Langlais for the Musical Heritage Society (reissued on the Voix du Vent label) and narrated and performed in a DVD of his life based on this biography, a project sponsored by the Los Angeles AGO Chapter. Labounsky is chair of organ and sacred music at Duquesne University, active in the American Guild of Organists, the National Pastoral Musicians, and the Church Music Association of America, and serves as organ artist in residence at First Lutheran Church, Pittsburgh. 

Kenneth Danchik is associate organist at St. Paul Cathedral in Pittsburgh, Pennsylvania, and organist liaison for the Pittsburgh NPM. He earned his MM at Duquesne as a student of Ann Labounsky, and frequently played in masterclasses with Langlais.

Duquesne University in Pittsburgh, Pennsylvania, was the site of a centennial celebration of the birth of French organist-composer Jean Langlais (1907–1991). Organized by Ann Labounsky, Langlais’ leading American disciple, and by Andrew Scanlon, adjunct professor of organ, the event gathered Langlais scholars and students for a six-day celebration, February 16–21, 2007, with workshops and performances on campus at the Mary Pappert School of Music and at local churches. The organ and sacred music department at Duquesne is one of the nation’s largest, and a testimony to the vision and leadership of Dr. Labounsky’s 37-year faculty tenure.
Langlais first visited the city in 1967 at the invitation of the University of Pittsburgh and Robert Sutherland Lord. Later, Langlais presented masterclasses and recitals at Duquesne on his frequent United States tours. One student quipped that “Pittsburgh is the Langlais capital of the world” due to the great local interest in Langlais’ music and the number of local musicians who personally knew Langlais.

Friday, February 16

The centennial celebration began with a recital of Langlais’ music, played on the 1963 Casavant organ (IV/137) at Calvary Episcopal Church, an organ that Langlais played on his 1981 tour. Current organ students of Dr. Labounsky were joined by Mary Pappert School of Music Dean Edward Kocher, who played trombone with a brass quartet in Langlais’ Cortège.

Saturday, February 17

Ann Labounsky presented an organ masterclass at Trinity Episcopal Cathedral on the 1968 Möller organ (IV/92). Drawing on her vast experience of studying and recording the complete organ works of Langlais for Musical Heritage Society, and as author of Jean Langlais: The Man and His Music (2000, Amadeus Press), Labounsky shared her keen insights into Langlais’ music, and explained the musical code that he sometimes used to quote names and textual passages in his music.
Organ alumni of Labounsky and the sacred music department played a recital of Langlais’ organ music at the First Presbyterian Church on its 1988 Casavant organ (IV/77), followed by a dinner at the church.

Sunday, February 18

Sacred choral and organ music of Langlais was featured during church services at St. Paul Cathedral, Duquesne University Chapel, First Lutheran Church, First Presbyterian Church, and Trinity Episcopal Cathedral.
Eric Lebrun, professor of organ at the Regional Conservatory of Saint-Maur des Fossés, France, played a recital on the 1992 Casavant organ (III/44) at First English Evangelical Lutheran Church. Repertoire included works of Langlais, Alain, Litaize, and an improvisation on two submitted themes.
The day ended with a Compline service at Heinz Memorial Chapel on the University of Pittsburgh campus. Organist Mark King played a prelude of Langlais’ Prelude modal from Vingt-quatre Pièces, and Méditation from Suite Médiévale. The choir, directed by Andrew Scanlon, sang Libera me from Langlais’ Deux Déplorations.

Monday, February 19

Music librarian Terra Mobley gave a tour of the Duquesne University Gumberg Library Sacred Music Collection. This collection contains many Langlais scores and recordings, in addition to the Boys Town Collection of Sacred Music and holdings from Allen Hobbs, David Craighead, Richard Proulx, Paul Koch, Paul Manz, Edmund Shay, and Paul Harold. Of particular interest was an edition of César Franck’s Six Pièces, annotated by Charles Tournemire who studied the work with Franck, and a rare copy of Dom Bedos’ Treatise on Organ Building, donated by organbuilder Dan Jaeckel. Also in the collection are Tournemire’s chamber music scores from the Paris Conservatory, given to Alan Hobbs by Tournemire’s second wife Alice.
A noon Mass was celebrated in the University Chapel featuring Langlais’ sacred and instrumental music, including Ave Maris Stella and Ave Verum from Trois Prières.
Ann Labounsky narrated a discussion of her recent DVD The Life and Music of Jean Langlais, produced by the Los Angeles AGO chapter, featuring a rare glimpse into his public and private persona. Along with footage of Langlais’ birthplace and the churches he frequented early in his life, Langlais was seen with his wife and children, and with his beloved dog Paff. Langlais’ teaching style was shown in footage from a masterclass at Duquesne and in his private home.
Ann Labounsky, Eric Lebrun, Robert Lord, and Susan Ferré led a panel discussion, “The Langlais Legacy.” Dr. Labounsky described three distinct styles of Langlais’ compositions: chant-based, of flexible style based on the Solesmes Chant division into groups of two or three; folkloric, based on simple folk melodies; and rhapsodic, freely integrating emotional connotations as the source of inspiration. The endurance of Langlais’ compositions was discussed in light of changing styles, tastes, and the liturgical reforms of Vatican II. Dr. Lord felt that Langlais’ music was a bit out of vogue, but that also was the case with Dupré. Professor Lebrun stated that young organists are beginning to rediscover Langlais’ music in a fresh way. Langlais’ affinity with and appreciation of early composers—Frescobaldi, Couperin, de Grigny, and Dandrieu—was mentioned, along with his dislike of neo-Baroque organs. The panel agreed that Langlais’ enduring legacy embraces both the popularity of certain organ compositions, and the traditions and interpretations that he taught, particularly in the music of Franck and Tournemire. Langlais often referred to those who learned and performed his style as his “grandchildren.”
Susan Ferré presented an organ recital at St. Paul Monastery on the 1981 M. P. Möller organ (III/35). Dr. Ferré, a member of Independent Concert Artists and faculty member at North Texas University, was a long-time student of Langlais and served as his guide during his 1969 American tour. Her recital, “The Organ as Storyteller: A Decade of Impressions,” featured chant-inspired music composed during the years 1928–37 by Langlais, Tournemire, Dupré, and Messiaen.

Tuesday, February 20

Musicologist and organist Robert Sutherland Lord (University of Pittsburgh professor emeritus), long-time student and personal friend of Langlais, developed his ideas about “The Sainte-Clotilde Tradition,” a term that he coined describing the musical lineage of César Franck, Charles Tournemire, and Jean Langlais at the Basilica of Sainte-Clotilde in Paris. He gave four common characteristics of the principal masters of Ste.-Clotilde: 1) all were independent—somewhat apart from the organists of the time; 2) all wrote organ music expressive of the liturgy rather than music for concert use; 3) all composed for the Ste.-Clotilde organ(s)—1859 (Franck), 1933 (Tournemire), and c.1964 (Langlais); 4) Tournemire and Langlais maintained a poetic free (rather than strict) style in performing Franck’s music.
Using notes he had made from Tournemire’s unpublished Mémoire, Dr. Lord pointed out that Tournemire said nothing about his serving in 1892 as suppléant (assistant) to Charles-Marie Widor at Saint-Sulpice. It was Vierne who was appointed to that position. Tournemire did say that after completing his studies at the Paris Conservatory, he had to spend time in military service. It is also curious that Tournemire never mentioned studying composition with Vincent D’Indy at the Schola Cantorum. That institution only opened in 1894. However, Tournemire described Franck’s organ class as really a “class in composition.” For the record, it is worth repeating that Tournemire did not electrify the Ste.-Clotilde organ in 1933. Dr. Lord played that instrument in 1958 and, like many others, reported that the action was very heavy. Indeed, Tournemire mentioned in the Mémoire his great disappointment with the extremely difficult key action.
A recital featuring Langlais’ music for organ, piano, instruments, and solo voice was presented in the University Chapel, including the American premiere of Suite Brève, for flute, violin and viola (op. 15, 1935).
Professors Labounsky, Lord, and Ferré presented “Langlais as a Teacher and Improviser.” All had studied with him in Paris at the Schola Cantorum, privately in his home, and/or at Ste.-Clotilde. They agreed that Langlais had a special way of bringing out the best of a student’s ability in improvisation and repertoire playing, even with students of lesser skills. Langlais inspired such confidence in his students that often it was said “he could make a rock improvise.” An improvisation lesson often would include an assignment to compose a duo, trio, or fugue. At the lesson Langlais would ask the student to expand on the composition and to develop a plan for an improvisation. Most often Langlais talked as the student improvised, giving instructions such as “change key,” “modulate,” “go to the dominant.” If a mistake or bad harmonization was made, Langlais said to “repeat it,” to make it sound intentional. Langlais would lightly tap the beat on the student’s shoulder, and insisted that the student not stop during the exercise. Usually short themes or fragments based on chant themes would be used.
Organbuilder Dan Jaeckel discussed his proposal and aesthetic for a 50-stop mechanical-action organ for a concert hall to be constructed on the Duquesne campus. Key actions, tuning temperaments, and construction details were discussed, along with Cavaillé-Coll organs and their special sonorities.
Ann Labounsky discussed the reason for errata in Langlais’ published music. The process of transcribing the music from Braille sketches began with Langlais dictating the music, note by note, to his wife Jeannette or to another person. The work then was submitted to one of several publishers. The publisher subsequently sent pre-publication proofs to Langlais for correction. A student was asked to play through the proofs in order to aurally alert Langlais to inaccuracies. Often the student mentally corrected certain notes or accidentals that were left uncorrected in the score. The resulting publication contained the errors. Certain reprinted editions contained corrections, others did not. This was a constant annoyance to Langlais who wondered if people would buy his music, knowing that there were many inaccuracies.
Carolyn Shuster Fournier, musicologist and titular organist of the Cavaillé-Coll choir organ at La Trinité Church in Paris, presented “The Sainte-Clotilde Tradition: Neglected Links.” Dr. Fournier, who accompanied Langlais on his 1983 tour of England, spoke of the choirmasters, choir accompanists, and titular organists at Sainte-Clotilde. Although the lineage of Franck-Tournemire-Langlais is most often recognized, Dr. Fournier cited titular organists Gabriel Pierné (titular 1890–1898) between Franck and Tournemire, and Joseph Ermend Bonnal (titular 1942–1944) between Tournemire and Langlais. Later in the lineage were Pierre Cogen (1976–1994) and Jacques Taddei (1988 to the present). Other famous organists served as substitutes, including Maurice Duruflé, André Fleury, Daniel-Lesur, Henriette Roger, Bernard Schulé, Roger Stiegler, and Pierre Denis. Also mentioned were organists Théodore Dubois, Samuel Rousseau, and Maurice Emmanuel, who assisted at Ste.-Clotilde.
Dr. Fournier presented information and specifications of Ste.-Clotilde’s Cavaillé-Coll organ, the Mustel model K harmonium of 19 stops, and the 14-stop Merklin choir organ.

Wednesday, February 21

Carolyn Shuster Fournier presented the final centennial event, an organ recital on the 1995 Reuter organ (III/73) in Heinz Memorial Chapel, on the campus of the University of Pittsburgh. Featured were works by Jean Langlais, Nadia Boulanger, Jehan Alain, and Pierre Cogen.
The centennial celebration was a fitting tribute to Jean Langlais given by Ann Labounsky and a host of students and colleagues who admired him and his music, and who wish to see his great legacy honored and continued both in concert and in liturgy.

Marijim Thoene received a D.M.A. in Organ Performance/Church Music from the University of Michigan in 1984. She is an active recitalist and director of music at St. John Lutheran Church in Dundee, Michigan. Her two CDs, Mystics and Spirits and Wind Song are available through Raven Recordings. She is a frequent presenter at medieval conferences on the topic of the image of the pipe organ in medieval manuscripts. Lisa Byers received master’s degrees in music education and organ performance from the University of Michigan, and a J.D. from the University of Toledo, Ohio. She is retired from teaching music in the Jefferson Public Schools in Monroe, Michigan, as well as from her position as organist/choir director at St. Peter’s Episcopal Church in Tecumseh, Michigan. She currently subs as organist in the Monroe area.

This year’s gathering marked the fiftieth anniversary of the University of Michigan Conference on Organ Music, directed by its creator, Marilyn Mason. Organists from France, Germany, Poland, and the U.S. performed on the Aeolian-Skinner on the stage of Hill Auditorium. The shimmering golden pipes of this organ made this year’s theme especially appropriate: “Pure Gold: Music of Poland, France and Germany.” The conference was dedicated to the memories of Erven Thoma, a Michigan DMA graduate in church music, and William Steinhoff, Professor Emeritus of English at U-M and husband of Marilyn Mason.

Sunday, October 3
Frédéric Blanc, 43-year-old native of Angoulême, opened the conference with a program of all-French music. He introduced his program by saying that Fauré, Ravel, and Debussy are never far away in nineteenth and twentieth-century French organ music. Their influence was undeniable in the works Blanc performed, a mix of well-known and loved repertoire—Franck, Choral in A Minor and Cantabile; Vierne, Carillon de Westminster and Méditation Improvisée (reconstructed by Duruflé), repertoire that is occasionally heard—Prelude in E-flat Minor (from Suite, op. 5) by Duruflé and Allegro (from Symphony VI) by Widor, and repertoire that is rarely heard—Introduction et Aria by Jean-Jacques Gruenwald, Toccata (from Le Tombeau de Titelouze, on Placare Christe Servulis) by Dupré, and Prelude (from the suite Pélleas et Mélisande) by Debussy, transcribed by Duruflé.
Blanc’s technique is formidable and his choice of registration was both poetic and daring; however, his playing became more impassioned and inspired in his improvisation—a Triptych Symphony based on three submitted themes: Jesu, Joy of Man’s Desiring, Hail to the Chief, and Somewhere Over the Rainbow. His imagination and creativity were dazzling as he altered rhythms and keys of the submitted themes, seamlessly moved from dark and somber to warm and brilliant colors, from pensive to ebullient moods, and ending with a bombastic pedal toccata. He delighted in making the instrument hum, growl, and break forth in glorious trumpeting.

Monday, October 4
On Monday afternoon Frederic Blanc gave a lecture entitled “A Mind’s Eye.” He spoke informally of how his life as a musician has been shaped and influenced by unique circumstances, his teachers, and his views on improvisation. While he was a student at the Bordeaux Conservatory, Xavier Durasse heard him play and persuaded him to come to Toulouse, where he was then asked to be organist at St. Sernin. There he had all his nights to play the organ, and there he met Jean-Louis Florentz, André Fleury, and Madame Duruflé. When she heard him improvise, she said, “I will take you to Paris and I will make you work very hard.” He told how he was not prepared to play Dupré’s Variations on a Noël, one of the required pieces for the Chartres competition, and she told him he had to be able to play it from memory in fifteen days or she would never see him again. She was delighted when he came back in fifteen days and played it from memory. Blanc said that the most important thing he learned from her was that “each piece has its own way to be played, you must express yourself, your sensitivity must flow through the music.”
Blanc’s candid answers to questions about his own improvisation left me feeling that here is a man whose life is charmed, who is fully conscious of the rare gift he has been given, and is fully committed to nurturing it. When asked who taught him how to improvise, he answered: “I wasn’t. I listened to Madame Duruflé, Pierre Cochereau, Jean Langlais, and to recordings of Tournemire. Nobody can give you the gift. If you are not given the gift you will never be able to improvise a symphony . . . I heard Cochereau at Notre Dame and it was like magic, like being pierced by a sword, raised to heaven. He was at one with the organ.”
When asked about the state of organ building in France today, Blanc lamented that there are no organs in concert halls, and the organist cannot be seen in the lofts in churches. He commented that Cavaillé-Coll was a builder who turned toward the future and restored his own organs for new music, especially those organs in Notre Dame and Sacré Coeur.
Blanc’s final dictum concerning how to play French organ music: “After historicism, it must be the music and what you have inside.”
Charles Echols, Professor Emeritus of St. Cloud State University, lectured on “Observations on American Organ Music 1900–1950,” covering a large variety of topics: the movement of American composers to create “American” music; changes in musical style and organ building between 1930–1950; approaches to researching organ music by American composers; and an introduction to the organ music of René Louis Becker, whose scores have been given to the University of Michigan by his family, who were present at the lecture.
On Monday evening Martin Bambauer, 40-year-old organist and choirmaster at the Konstantin Basilika in Trier, played Dupré’s Poème héroïque, op. 33; Tournemire’s Triple Choral, op. 41; Liszt’s Eglogue (from Années de Pèlerinage), transcribed for organ by Bambauer; Karg-Elert’s Partita Retrospettiva, op. 151; Iain Farrington’s Fiesta!, plus his own improvisation. He played with great precision and refinement. His performance of Tournemire’s Triple Choral, op. 41 was an Ann Arbor premiere. Farrington’s four-movement work, Fiesta!, was a bit of fresh air, conjuring up all sorts of secular venues, from a stripper’s stage to a cocktail lounge.

Tuesday, October 5
On Tuesday, Martin Bambauer began his lecture, “Tournemire’s Triple Choral,” by saying that it was Tournemire’s first major organ work, and he had learned it in a week (!) and played it for the fourth time in public yesterday, and that it was not a very popular piece. Truly, I would have thought he had been playing the piece for years. This early work of Tournemire is introspective and cerebral, and at the same time hints at the other-worldliness that would characterize his later work. Bambauer mentioned that in 1896 the Liber Usualis became Tournemire’s constant companion, and when he became Franck’s successor at the Basilica of St. Clotilde in 1898 he only improvised on chant in the services. He thought sacred music was the only music worthy of the name, and when Langlais questioned him, asking what about the music of Debussy, Ravel, and Stravinsky, he said it didn’t matter! Bambauer recommended listening to Tournemire’s eight symphonies, among them Search for the Holy Grail and Apocalypse of St. John. Tournemire was drawn to the mysterious and supernatural, apparent not only in his music, but in his biography of Franck in 1931, and the naming of his two cottages “Tristan” and “Isolde”—his Opus 53 bears those names.
Bambauer pointed out that Tournemire was recognized as a great improviser, and Vierne described him as being “impulsive, enthusiastic, erratic, and a born improviser.” Tournemire’s Five Improvisations, recorded in 1930 at St. Clotilde and transcribed by his student, Duruflé, are his most popular works. His L’Orgue Mystique, fifty-one liturgical sets of five pieces each, was composed between 1927–1932 and is the Catholic counterpart to Bach’s Orgelbüchlein. Bambauer explained that the first edition of L’Orgue Mystique was dedicated to César Franck and states in the preface that the performer is free to choose the registration; however, in the second edition Duruflé includes registration and manual changes.
Bambauer’s insightful analysis of Tournemire’s Triple Choral not only focused on his compositional techniques—use of imitation, paraphrase, and inversion—but how and when Tournemire used the same harmonic vocabulary as Franck. Bambauer illustrated the meticulous craftsmanship in this early work of Tournemire based on his newly created chorals entitled “The Father,” “The Son,” and “The Holy Spirit,” and discussed how the prose with which Tournemire prefaced each choral was mirrored in the music. Tournemire’s prose offers a poignant testimony of his profound faith and allows the listener to participate in Tournemire’s personal vision.
Bambauer commented that the highlight of the piece occurs at the end as the three chorals softly merge together. Bambauer treated us to another performance of Tournemire’s Triple Choral and “the knowing made all the difference.”
Tuesday evening James Kibbie, Professor of Organ at U-M, presented a stunning memorized recital. He has a special affinity for the music of Marcel Dupré, Jehan Alain, Dan Locklair, and Jirí Ropek. He played Dupré’s Prelude and Fugue in B Major, op. 7, no. 1, with conviction and assurance. The pleasure of hearing Alain’s rarely played Two Preludes was heightened by being able to read the texts that accompany them. Kibbie’s sensitive interpretation made the images of the text take on a life of their own.
Dan Locklair’s Voyage was another kind of tone poem, providing a journey to fantasy lands filled with sounds of the ebb and flow of tides, jazz, bird song, chimes, and billowing waves evoked by hand glissandi. Kibbie managed to weave together these disparate elements into a fabulous and entertaining voyage.
It was a pleasure to hear Kibbie speak of his meeting Jirí Ropek when he won the Prague Organ Competition in 1979 and of his continuing friendship with this celebrated organist/composer who suffered greatly during the Communist oppression. Kibbie related conversations he had had with Ropek that offered insight into his music. Of the three Ropek pieces on the program, Kibbie said that the Toccata and Fugue (dedicated to Kibbie) was the most complex and dissonant, and mirrored in the work is Ropek’s philosophy: “Life is not only one melody, but many and dissonances, but in general I’m quite melodious. No frightening the audience.” To hear this account made Ropek’s Toccata and Fugue, filled with haunting and aggressive motives, a kind of musical autobiography. Kibbie also explained the compositional process of Ropek’s Fantasy on Mozart’s Theme. In 1775 Mozart improvised a work in a monastery, and only the first 57 measures were written down. Ropek was asked to play it and he added a cadenza. He worked on it over the years and finally he attached his own music to Mozart’s original piece. It was one of the last things he wrote before he died and is dedicated to the students of James Kibbie at the University of Michigan. It was published in 2009.
Kibbie mentioned that he had just played Ropek’s Variations on “Victimae Paschali Laudes” in Prague the week before and made a recording for the radio at the Basilica of St. James where Ropek was organist for 35 years. This beautiful work has become a signature piece for Kibbie.

Wednesday, October 6
Five recitals were performed on Wednesday, an intense day of listening.
The first recital of the day was played by Andrew Lang on the Létourneau organ in the School of Public Health. Lang is a student of James Kibbie and commutes from Chapel Hill, North Carolina. His program was well suited for the room and instrument: “The Primitives” and “Those Americans” (from Five Dances for Organ) by Calvin Hampton; Dies sind die heiligen zehen Gebot, BWV 678, Fughetta super Dies sind die heiligen zehen Gebot, BWV 679, and Prelude and Fugue in B Minor, BWV 544, by Bach. Lang played with verve and energy; the contrapuntal lines were electric with clarity and precision.
The day’s second recital was played at Hill Auditorium by Józef Kotowicz, who received his doctoral degree in 2001 from the Music Academy in Warsaw. He is active, playing recitals in music festivals throughout Europe, producing a radio program devoted to organs of northeast Poland, recording on the organ in the Cathedral Basilica (Bialystok), and teaching and serving as organist at St. Adalbertus Church. Two of the most interesting pieces of his ambitious program were works by Mieczyslaw Surzynski (1886–1924), Improvisation on the Polish Sacred Song “Swiety Boze,” and Stefan Lindblad (b. 1958), Espanordica. Kotowicz explained to me that “Swiety Boze” is a very popular hymn in Poland and is sung often during funeral services. A translation of the first line reads: “Holy God, Holy [and] Mighty, Holy [and] Immortal, have mercy on us.” The hymn has inspired many composers.
After hearing the performance of Surzynski’s Improvisation, it is easily understood why he is the most revered Polish composer of organ music. The work began with a statement of the hymn, and six dramatic variations followed, with variations one and five being the most riveting. In variation one, thundering chords are played in the manuals while the cantus firmus is heard in the pedals. In variation five, a fiery toccata is in the manuals while the cantus firmus thunders in the pedals.
Kotowicz’s performance of Lindblad’s Espanordica was electrifying. Each of the three movements—Rhapsodia, Nocturno, and Litanies—is built on Spanish dance motifs. Kotowicz told me that Stefan Lindblad lives in Göteborg, Sweden. Lindblad has composed two large works for organ, Hommages and Espanordica, which Kotowicz has performed in Ann Arbor. Both of these pieces have never been printed and he is the only Polish organist who has the scores. He also commented, “It’s interesting that Lindblad is almost completely unknown in Sweden, so I feel like his promoter. I know him personally because I often play in Sweden.”
In honor of Chopin’s 200th birth year, Arthur Greene, Professor of Piano at U-M, performed an all-Chopin recital. It was truly a gift to hear such great artistry.
His program provided a rich and tantalizing view of Chopin’s brilliant oeuvre. Greene drew sounds out of the piano like a magician—singing, soaring, langorous melodies, and thunderous, tumultuous chords. Greene is a master in knowing how to use his body in eliciting such sounds, and in controlling the exact timing of each key and creating suspense through poignant pauses. The audience was captivated by the huge gamut of emotions, from laughter to dark despair, that were portrayed in Greene’s memorized recital. In his hands each piece became a sort of microcosm of its own, glowing with its own unique beauty. His program included three short Mazurkas (op. 67, no. 3; op. 24, no. 3; op. 24, no. 4), the well-known Nocturne in E-flat Major, op. 9, no. 2, Écossaise, op. 72, and four Ballades (op. 23, op. 38, op. 47, and op. 52).
The 4 o’clock recital featured graduate students of James Kibbie and Marilyn Mason. Each performer played with such artistry, conviction, and joy. Their discipline and dedication to their art was obvious. Those performing from Kibbie’s studio included Joseph Balistreri (In Organ, Chordis et Choro by Naji Hakim); Susan De Kam (Partita sopra “Nun freut euch” by Lionel Rogg), and Richard Newman (Final from Symphony No. 5, op. 47, by Louis Vierne). Mason’s students included Timothy Tikker (Pièce Héroïque by César Franck) and Louis Canter (Adagio, Fugue from The 94th Psalm by Julius Reubke).
The final concert of the conference was played by Charles Echols. His entire program was devoted to the music of René Louis Becker (1882–1956). In his notes, Professor Echols described Becker’s career as a musician in the Midwest, and commented that among the many churches Becker served as organist were Blessed Sacrament Cathedral in Detroit and St. Alphonsus Church in Dearborn, Michigan. Echols also indicated those pieces that have been published and those that are in manuscript form. Echols’s playing was flawless, and he is to be thanked for advancing this composer’s work, which recalls the music of Mendelssohn.
Professor Marilyn Mason has been responsible for the organ conference at the University of Michigan, a “happening” in Ann Arbor for 50 years. When I asked her what inspired her to begin this incredible conference she told me: “I began the conference for our students; my then manager, Lillian Murtagh, urged me to sponsor Anton Heiller, who had never played in Ann Arbor. Further, I realized since the students could not have a European experience there, we could provide it for them here: especially to hear organists who had not played in Ann Arbor. Some firsts in Ann Arbor were the Duruflés, Mlle Alain, Anton Heiller, and many more. This contact also provided a window of opportunity for the students, many of whom went on to study with the Europeans after having met them here.” This gathering together of world-class performers and teachers continues to nurture and inspire. We are indebted to Marilyn Mason for literally bringing the world to us.

•

These articles represent the ten sessions that I reviewed (each session is designated by roman numerals I–X).
I. Sunday, October 3, 4 pm, A Grand Night for Singing, Hill Auditorium
This inaugural event was a multi-choir extravaganza led by conductor and artistic director Professor Jerry Blackstone. He was assisted by other U of M faculty conductors, vocalists and instrumentalists. Six U of M student auditioned groups participated, with approximately 650 students. Composers ranged from Monteverdi to Sondheim, fourteen in all, and many various ensembles, representing a variety of musical genres. Each of the sixteen presentations, including choirs, solos, opera, theater, and musicals, was greatly appreciated by the audience, which rendered a standing ovation.

II. Monday, October 4, 10:30 am, dissertation recital by Jason Branham, at Moore Hall, the School of Music, on the Marilyn Mason Organ built by Fisk
Branham’s recital featured Buxtehude’s Praeludium in E Major, BuxWV 141, Bach’s Liebster Jesu, wir sind heir, BWV 731, and Trio Sonata No. 5 in C Major, BWV 529, Clerambault’s Suite du deuxième ton, and Mendelssohn’s Sonata No. 4 in B-flat Major, op. 65. Branham performed with an understanding of musical forms, in a sensitive and confident manner. The variety of works presented allowed him to demonstrate well many registration possibilities of this unique instrument. This performance was acknowledged with great applause.

III. Monday, October 4, 4 pm, dissertation recital by Christopher Reynolds at Hill Auditorium
Cantabile by Franck, Passion, op. 145, No. 4 by Reger, Prelude on Picardy by Near, Meditation on Sacramentum Unitatis by Sowerby, Elegy in B-flat by Thalben-Ball, Praeludium in g, BuxWV 149 by Buxtehude, from Zehn Charakteristische Tonstücke, op. 86, Prologus tragicus by Karg-Elert, and Concert Variations on The Star-Spangled Banner, op. 23 by Buck. Reynolds appropriately approached and performed well the pieces that required a reflective and meditative interpretation. His registrations, musical sensitivity, and facility made his selections interesting for the listeners who aptly responded with approval.

IV. Tuesday, October 5, 9:30 am, Organs of France
IX. Wednesday, October 6, 9:30 am, Organs of Bach Country
X. Wednesday, October 6, 10:30 am, Organs of the Austro-Hungarian Empire
Janice and Bela Feher presented three narrated photographic summaries of the European pipe organs visited and played on University of Michigan Historic Organ Tours, 2005–2009.
Organs of France were viewed via a PowerPoint presentation of pipe organs from various regions of France. The Fehers showed examples of French Baroque, Classic, Romantic, and Symphonic organs, and they highlighted sites and instruments associated with important organists and composers. Instruments included organs built by Dom Bedos, François-Henry, Louis-Alexandre, and Robert Clicquot; Jean-Pierre Cavaillé (grandfather), Dominique (father) and Aristide Cavaillé-Coll (son); and Moucherel. The photographs of the organs were enhanced by illustrations of their settings; highlights of the organs included historical cases, consoles, and principal internal components.
Organs of Bach Country traced the life of Bach, with photographs of the places where he grew up, the churches where he worked, and the organs he designed and played, along with additional photographic documentation of the organs of Andreas and Gottfried Silbermann, and Arp Schnitger.
Organs of the Austro-Hungarian Empire included pipe organs of Hungary (Budapest, Esztergom, Tihany, Zirc), Austria (Vienna, Melk, St. Florian, and Salzburg), and the Czech Republic (Prague). Historic and modern organs were presented from a variety of churches, cathedrals, abbeys, and concert halls. The photographs showed churches and organs associated with Mozart, Bruckner, Haydn, and Liszt. The photographs and information about these organs and their sites will be available in the near future from the University of Michigan Organ Department website.
The photographs described above and information are contained in several books available through <blurb.com>. The Fehers, along with Marilyn Mason, have produced a photo book about historical organs of Germany and Demark related to Bach and Buxtehude, entitled Sacred Spaces of Germany and Denmark. Their second book on the organs of Hungary, Austria, and the Czech Republic is entitled Sacred Spaces of the Austro-Hungarian Empire. They are beginning to work on another book about the organs of France and Northern Spain. All books may be previewed and ordered from <blurb.com>.

V. Tuesday, October 5, 10:30 am, lecture by Christopher Urbiel, “The History of the Frieze Memorial Organ at Hill Auditorium, The University of Michigan”
Urbiel’s interesting history of this grand organ housed in Hill Auditorium began with the early instrument at Festival Hall at the World’s Columbian Exposition in Chicago, Farrand & Votey organ, 1876 and 1893. Albert Stanley purchased the instrument for $15,000 during U of M President Angel’s tenure. It was placed in University Hall and named for Professor Frieze, founder of the University Musical Society and Choral Union, in 1894. In 1912 it was moved from University Hall. The organ has been changed, modified, and “rebuilt” through the years: Hutchings (1913), Moore, Palmer Christian, E.M. Skinner (1928), G. Donald Harrison, Noehren/Aeolian-Skinner (1955), Koontz (1980), renovated in 1900s, and rededicated to Frieze in 1994. Urbiel was very detailed and thorough in his presentation on the Hill Organ, a large unique instrument, and the audience showed great appreciation for his informative and delightful lecture and pictures.

VI. Tuesday, October 5, 11:30 am, lecture by Michael Barone, “Louis Vierne (1870–1937): The ‘Other’ Music (songs, piano pieces, chamber and orchestral works).”
Michael Barone presented the audience with a detailed listing (seven pages), containing comments, performers’ names, disc identification, and other information of Vierne’s “other” music as described in his lecture title. He discussed Vierne’s life and provided insight into the interpretation of his music based on the tragedies and pain Vierne suffered in the losses of his brother and son, coupled with the difficulties Vierne endured in his career, health, and home life. Barone provided more than 20 recorded excerpts, with verbal descriptions and information in an entertaining and interesting manner. Near the end of the seven-page compilation, Barone listed a disc summary of Vierne’s non-organ repertoire. The audience appreciated Barone’s thorough work, sense of humor, and sensitive presentation.

VII. Tuesday, October 5, 1:30 pm, lecture/demonstration by Michele Johns, “Organ ‘Plus’”
Dr. Johns began her lecture/demonstration by sharing some down-to-earth tips when deciding to use the organ with other instruments in services and concerts. She discussed conducting from the organ, getting funding, how to pay performers, ways to obtain band and orchestra members, vocalists, planning rehearsals, and rehearsing. Her program featured three pieces written for organ, two trumpets and two trombones, which she conducted from the organ. In celebration of this 50th annual University of Michigan Conference on Organ Music and in honor of the Organ Department, an arrangement of “Angels We Have Heard on High” for congregation, brass quartet, tympani and organ was premiered. This was a welcomed and enjoyed opportunity for the conferees to participate in this rousing and exciting setting written by Scott M. Hyslop. Dr. Johns received thanks for her expertise.

VIII. Tuesday, October 5, 2:30 pm, lecture by Steven Ball, “Music of René Becker”
Dr. Ball gave a brief history of René Becker, son of Edouard, who was an organist at Chartres Cathedral. Born in 1882, Becker and his four siblings trained at Strasbourg’s Conservatory of Music. In 1904, Becker moved from France to St. Louis and taught piano, organ, and composition at the Becker Conservatory of Music, which he formed with his brothers. He later taught at St. Louis University and Kendride Seminary. In 1912, Becker and his wife moved to Belleville, Illinois, where he became organist at St. Peter and Paul Cathedral. It was at this time that son Julius was born, the only living child of René. Julius, a retired banker, presently lives in Birmingham, Michigan.
René Becker became the first organist of the newly built Blessed Sacrament Cathedral in Detroit in 1930; an AGO member, he helped to establish the Catholic Organists Guild, and with his son founded the Palestrina Institute. Becker retired in 1952 at the age of 70 from St. Alphonsus Church in Detroit. He left over 160 compositions for organ when he died in 1956. Dr. Ball shared some pictures of René Becker and introduced Becker’s son Julius and his family to the conferees. It was a delight to see Julius Becker (keeper of some of Becker’s compositions) in person. Steven Ball received a four-year grant to record René Becker’s compositions.