From the Dickinson Collection: Music and Worship

Lorenz Maycher is organist-choirmaster at First-Trinity Presbyterian Church in Laurel, Mississippi. His interviews with William Teague, Thomas Richner, Nora Williams, Albert Russell, and Robert Town have appeared in The Diapason.

The first installment in this series, “From the Dickinson Collection: Reminiscences by Clarence Dickinson, Part 1: 1873–1898,” was published in the July 2008 issue of The Diapason; next appeared “From the Dickinson Collection: Memorizing Controversy,” September 2008; and most recently, “From the Dickinson Collection: Reminiscences by Clarence Dickinson, Part 2: 1898–1909,” February 2009.

Introduction
As a founding member of the American Guild of Organists, Clarence Dickinson (1873–1969) was a frequent speaker at AGO functions throughout his lengthy career. In this speech given to the St. Louis Chapter in 1959, Dr. Dickinson reflects on playing the 1904 St. Louis Exposition organ, offers colorful memories of the chapter’s founding members and of Andrew Carnegie, reflects on his personal career as a church musician, and offers helpful advice to organists of all ages. Additional material has been incorporated into the text from a speech Dickinson gave at Westminster Choir College on October 1, 1968. All material in this series is taken from the Dickinson Collection, Dr. Dickinson’s own personal library, which is housed at William Carey University in Hattiesburg, Mississippi. We are very grateful to Patricia Furr and Dr. Gene Winters of William Carey for granting access to this special collection, and for permission to use these items in this series intended to preserve the life and legacy of Clarence and Helen A. Dickinson.
—Lorenz Maycher
Laurel, Mississippi

I am delighted to be here with you tonight, and to share in the celebration of the Golden Anniversary of the founding of your chapter. Thank you, Howard Kelsey, for all these undeserved kind words. It hardly seems necessary to say anything, but just to stand here and let you imagine I am all things I should like to be. I am not much of a speechmaker. Whenever I find myself in the position of making a speech, I am reminded of Thackeray’s saying: “My wit is cab wit,” which means I always think of the bright things I might have said when I am in the cab going home afterwards!
My first acquaintance with Howard Kelsey came with his arrival at our school at Union Seminary. Many of the students were arriving in ancient, rather dilapidated Fords, which they had purchased for anywhere from ten to twenty-five dollars and then sold upon arrival. One of our students, now Dr. Allwardt, met him coming down the hall and said, “I suppose you came in your Rolls-Royce.” Howard answered very simply, “Yes.” He had driven the family car and sold it for enough money to carry him through the entire two years’ course.
I have been rather intimately acquainted with St. Louis—the town, not the saint—and your organization for a long time. I first came here to play at your Exposition in 1904. That was the year Mrs. Dickinson and I were married, and we had been in Europe (Spain and elsewhere) for a long trip, the last stop being England, where, a few days before we sailed, Lady Patterson gave a luncheon for us to meet Lady Penell. We were telling her of the trip ahead of us, how we would travel miles across the ocean, then take the finest train of that time, the Twentieth Century, up the Hudson. Lady Penell interrupted and said, “Oh, that is wonderful! Then you can tell me about my Hudson Bay stock.”
Arriving in St. Louis, I had the pleasure of giving a number of recitals on the magnificent organ at the Exposition, which was designed by Dr. George Ashdown Audsley, the author of the greatest early book on organs and organ building. I remember the old gentleman’s coming to the house for dinner, bringing the two great volumes and putting them down very wearily, saying, “I have brought you twenty-seven pounds.”
The Exposition organ marked a great advance in organ building, with many new mechanical devices. I have always remembered playing Liszt’s “Evocation à la Chapelle Sistine” most effectively on it, as I was able to put more atmosphere into the playing of it than ever before or since. You may remember the main theme is that of Allegri’s “Miserere,” which has been sung every Good Friday in the Sistine Chapel since it was written, in diminishing light, until it is finished in complete darkness. The score and parts were held for use in this manner and were jealously kept secret until the twelve-year-old Mozart wrote it down from memory, and we have all had the wonderful privilege of singing it ever since. Liszt used the Mozart “Ave Verum” for his second theme. On your organ, it was possible to depict the darkness Liszt desired by using in the pedal stops 64′, 32′, 16′ and enough soft 8′ pitch to define the tone, with 32′, 16′, and soft 8′ on the manuals, gradually climbing upward till one could end the final triad at the top of the keyboard on a 4′ flute in an organ in the ceiling of the high auditorium. This is the organ which was later installed at Wanamaker’s in Philadelphia. In the foundation work, Dr. Audsley harkened back to the period of middle 19th-century tone that he advocated, although using a bit more color and control.
I would like to speak a bit about the changes in organ building during my lifetime. The first organ I played in my father’s church was made within the same period as the Exposition organ, as was the first organ of my own in the South Presbyterian Church in Evanston, and later the organ in St. James in Chicago. Organs of this period had clarity of diapason tone, and, in the larger instruments, had brilliance achieved through the reeds and mixtures. With the advent of electric action came the possibility of octave couplers, and the declaration by the Austin Organ Co. that nothing above a four-foot stop was necessary, which unfortunately gave us quite a long period of impossibly dull organs. Even in the large four-manual concert organs no number of super-octave couplers could infuse any life into them. With Mr. Skinner there came additional beauty of tone, which had its drawbacks, too, since many small organs sacrificed the real organ tone in order to secure some of his beautiful color stops—not so far as I remember, though, in his large organs: the Brick Church organ, built in 1918, contained six mixtures, and other overtones, on which a baroque program could sound as successful as much as one built today.
There have been several periods of what you might call “feverish organ building.” One increase in good organs throughout the country we owe to Mr. Andrew Carnegie. The building of better organs led to an increased number of good organists capable of handling the larger instruments, and then to higher standards of church music. This debt has never been adequately acknowledged. Mr. Carnegie gave 8,400 organs distributed all over the United States, and greatly helped the cause of good church music. I speak as one very grateful, since the hundred-rank organ in the Brick Church came to us in this manner. His insistence that the church contribute half the cost was wise, as it interested the members in an undertaking in which they had a part. Mr. Carnegie also had a very fine organ in his home, and maintained an organist so that he awoke to the music of an organ every morning.
I was quite well acquainted with at least three of the founders of your chapter: Ernest Richard Kroeger, the real founder, Charles Galloway, and James T. Quarles. The year before I went to Paris to study with Guilmant, Mr. Galloway had worked with him. Whenever I especially pleased Guilmant with my playing of some large number, he would say, “Mr. Galloway played that very beautifully!”
Mr. Kroeger and I were very good friends. One winter he came to Chicago and attended a rehearsal of my Musical Art Society. My accompanist, as it happened, was away that day, so I ventured to ask Mr. Kroeger if he would mind helping us out, which he very graciously did in wonderful manner. We were rehearsing Grell’s sixteen-part Mass, a mean piece to read at sight as there was no reduced score—just the sixteen-part score. The chorus had only their single parts. The first chorus gives out the first eight-bar theme, then the second enters singing the same bit. As this was their first look at it, trouble soon developed. After straightening it out, we started over again. When the third chorus entered the same thing happened. When I started for the fourth time, Dr. Carver Williams, who was the 2nd bass in the last chorus, threw his part down on the floor and cried out, “I’ll be darned if I will count 64 bars again!”
As you know, Mr. Quarles was organist at Cornell University for a number of years before he moved to St. Louis. Andrew Carnegie had given a splendid new four-manual organ to the university’s large auditorium. Quarles got the idea of having four organists play the dedication recital. So, on this occasion, Quarles opened the recital, Dr. Tertius Noble followed, and William Churchill Hammond, the Holyoke organist, came third. Hammond finished his section with a very soft, quiet number, during which Mr. Carnegie went sound to sleep. I came next, opening with full organ, at which Mr. Carnegie woke with a leap in the air. So I, for once, had the honor of awakening Mr. Carnegie from his slumbers.
I would like to make a few remarks as suggestions of how we, as musicians, may go forward to the new day. In the first place, build up good fellowship among all organists of the city, young and old, long-time residents and newcomers. Too often there are two or more separate sets of members, the older and the younger, with separate, perhaps even conflicting points of view. See if you can build a warm, personal relationship with each other. Let the joy of association help promote a more definite feeling of “togetherness” in what each of you, as individuals, and all of you, as a group, are trying to accomplish. As you cultivate generosity and appreciation of others’ efforts and talents, feelings of rivalry, or competition, of professional jealousy, of any semblance of strife among yourselves, will be minimized. Give emphasis to a spirit of cooperativeness, of encouraging one another, of striving, not separately, but together, toward achieving accomplishment of worthy goals. In the work of the Guild, remember we all either “hang together or we hang separately.” This may necessitate a bit of “giving in” on the part of everyone concerned, but the results will be well worth the effort and the sacrifice. Your Guild, planning and working together, brings harmony and unity, and will have a positive influence in your city. I am not suggesting here that there is any noticeable lack of this fine spirit among your members; rather, this is the very first bit of advice that I would offer any chapter, for I believe it to be a truly basic principle for our progress, and I believe that improvements can always be made in any of our chapters in this regard. It is very important that newcomers to our “fold” be made to feel welcome and wanted.
To my mind, one of the chief good works of the Guild is its bringing us all together, and not only within the confines of our own city, but city mingling with city. It is stimulating and enlightening, and furnishes us much of that in our country which has been one of the chief benefits of our European sojourns. In this connection I have a pleasant thought of such a visit, which I think would, as the Germans say, be “sympathetic” to this occasion. It is of a visit of a couple of hours duration with Georg Schumann, the Berlin composer whose organ “Passacaglia” and “At Evening” we play in this country, and whose motets are sung by all our Musical Art societies. He had been only a vague acquaintance, a composer, but when I came into personal touch, he was—I cannot convey to you how delightful. There was first, with much enthusiasm, the Bach manuscript to show me, which he had just found at the Singakademie, tucked away for centuries and lost to sight. Just as I was leaving and had reached the door, he exclaimed, “Ach, Himmel! I almost forgot! Come back, won’t you!” So I returned to my chair, while he disappeared for a few minutes, then reappeared and passed through his study again, beyond the living room in which I was sitting. Then he called me in. On the wall hung Stuck’s famous “Mask of Beethoven,” which the artist had presented to the composer. It had been put away for the summer, but Schumann had gone to all the trouble of unpacking and re-hanging it, and, as we stood before it, in all its wonderful impressiveness, after a long silence, he said, “Now, whenever you see this in reproduction”—and one does so often, on the covers of all the Hugo Wolf things, for instance—“Whenever you see this in reproduction, you will think of me and of how this hangs just here in my study.”
And so the Guild brings us all in touch; to the newcomer in a city or chapter it means everything, in the unique opportunity it offers for getting acquainted; to the steady residents, it should mean the inciting to do ever better work, and in intercourse with other organists and composers, inspiration. I say organists and composers, for the organists are giving to the world the greatest body of church music; and this, I believe, will be, in future, more and more stimulated by the Guild.
Admittedly, the purposes of the Guild are manifold, and the accomplishing of all of them is no easy task, but let us not forget that one of our principal aims is the raising of church music standards. And, in this, I would offer a word of warning if you are to build wisely and effectively for the future: remember that progress, if it be real and lasting progress, is a slow process. It must be gradual, step by tedious step. It evolves. Rome was not built in a day, you know, but it was practically destroyed in a few hours under the leadership of a stupid, lackadaisical, “fiddling” ruler. In attempting to raise standards, therefore, work positively and confidently, but move patiently, calmly, understandingly, and cautiously.
The future of the world we live in depends on the rising generation. The future of music, as it affects our common life, depends on the ideals being shaped in the minds of our young people. Therefore, try to keep the music sung in Sunday school up to a high standard, as well as that used in the main church service. But, be patient. Do this gradually. After we sang Palestrina’s “Reproaches,” with its use of plainsong, in the Brick Church a good many years ago, the Chairman of the Board of Trustees came up to me and said, “That was a queer thing you gave us this morning.” Notwithstanding this implied criticism, we repeated it some time later, and then again. After the third repetition, without realizing that he had heard it before, the same man came up and commented almost enthusiastically, “That was a beautiful anthem this morning. I hope you will repeat it soon.” I never heard a more vivid reversal of opinion. So, do not get discouraged. But, make sure if it is old and modal, or very modern, that it is really inspired.
And while I am on the subject of high standards in church music, let me remind us that this may be accomplished through a varied musical program and that it is not necessary to limit ourselves merely to “Bach, or Pre-Bach,” as is suggested by one teacher I know. A question I should like to ask is “Why do some of us limit organ specifications to the point that we can play only linear music?” I admire Rembrandt’s drawings greatly, but that is no reason for me to deny myself, and others, the enjoyment of the color in his paintings, as well.
I feel like giving a suggestion to the young players here, as I did recently to the New York chapter when the treasurer had just announced a change of address for seventeen young organists, which meant they were moving from one church to another: When you go out to consider a new position, you look at the organ very carefully to make sure it is an instrument you will enjoy playing, and you examine the choir library to see what material there is to work with—probably also the piano in the choir room—but you do not examine the minister, the most important factor in your future happiness. Scrutinize your minister, because he can make or break your career in that church by loving and demanding rather cheap music, or backing you up on the use of beautiful music and helping you to raise the standards of the music used in that church.
It might interest you to know the one reason I have led a happy life as an organist and choirmaster is the fact that I have invariably been associated with kindly and sympathetic ministers. When I went to my very first church, the small one in Evanston, a big new organ was being installed. I was appointed permanent organist, but for the dedication of the new instrument, a well-known organist from Chicago was invited to play the opening recital. When the program was being arranged, the minister said to the visiting organist, “But do let the lad play the first number on his new organ.”
The minister of the next church I served in Chicago was a very brilliant young man who afterwards became dean of the Harvard Divinity School. He helped me by insisting I should play an organ number after his sermon that carried out the spirit of his text, sometimes quietly meditative, sometimes big and stirring. After a couple of other short associations in Chicago, I became organist and choirmaster of St. James Episcopal Church, and found a rector who was fond of the best, and very sympathetic to all I strove to do in presenting the use of fine music.
When I came to New York and the Brick Presbyterian Church, I had Henry Van Dyke, the poet, writer, and Ambassador to Holland during the First World War. The church was always crowded to hear him preach, yet he was a great enough man to say occasionally, “It hardly seems necessary to preach a sermon—the music has said it all.”
Then came William Pierson Merrill, who had been organist of Union Seminary when a student there, bass of the quartet in the Fifth Avenue Presbyterian Church, where they always had distinguished soloists, and director of his own choir in Chicago. He also wrote very good anthems and hymn settings, and his text of the hymn “Soldiers of Christ Arise” had gone into practically all the English and American hymnals. You can imagine how interested he was in building a unified service by the fact that he took the trouble to cable from London the text for the first few Sundays in the fall.
In addition to our serious work together, we always had good times because of his keen sense of humor. He liked to tell of the Saturday before his first service as minister of the Brick Church. I was rehearsing the choir in the old building on Fifth Avenue in the first chorus of the “Elijah,” and was having great difficulty in getting the choir to enunciate the final letter P in the word “Help.” It was just at this moment that Dr. Merrill decided to visit the rehearsal and speak a word to the choir. He used to say, “Dickinson stopped them and cried out in a loud voice, ‘You’ll have to do that again—it sounds like hell.’” Dr. Merrill continued, and said, “I decided this was no place for me, and returned to my study.”
His two sons inherited his sense of humor. During the two years that the new Brick Church was being built on Park Avenue, we worshiped in a lovely little Gothic church on 85th and Park Avenue, where there was not room enough for the console in the chancel, and the organist sat in a little curtained room to the side. Ernest Merrill, as deacon, was passing communion, and brought me the bread in this little room. I then looked at my watch and found that I must leave at once to catch the one o’clock train to play a recital in another city, so put another organist on the bench for the finish of the service. When Ernest came in with the wine, his face took on a look of horror, and he asked the other organist in a sepulchral whisper, “What did you do with the body?”
Dr. Merrill and his family once had an audience with the Pope, along with a number of other people. Before the Pope entered, the majordomo went around and pulled down the sleeves, pulled up the collars, and saw that the women had something on their heads. Fourteen-year-old Billy turned to his father and asked, “Wouldn’t it be much simpler to just blindfold the Pope?”
It has been one of my goals to encourage all ministers to acquire knowledge of, as well as an appreciation of, music. I do not see how one can hope for a service of worship if the minister writes the sermon, someone else selects a miscellaneous lot of hymns treating three or four different themes, and the leader of music puts on some anthems he likes, or the soloist chooses a solo he likes. A good old Scotch Presbyterian minister once said, “I preach my sermon, and that’s all I want; I don’t care what they do with the music.” Such a minister deserves the fate of one who preached on the text, “Launch out into the deep,” after which the choir rose and sang, “Throw out the lifeline.”
We must keep ever in mind the power of music to lift the individual person out of his self-centered existence. When he joins in singing a hymn or listens to an anthem, he ceases to be wholly individual; the congregation becomes one, and he a part of it. Personal differences of creed, questionings, doubt, disbelief are forgotten as hearts and voices unite in gratitude, joy and aspiration. It is the privilege and the responsibility of the organist and choirmaster, working with the minister, to offer music so worthy, so noble, so universal in its appeal, that it will not only lift the congregation into closer fellowship with God, but will subtly re-establish in some measure the consciousness of the fellowship of all Christian souls.
Not long ago, one of my pupils gave me some advice, which I should like to pass along to you: “Keep practicing. Although there are no immediate dates pending, keep practicing.”

William Dickinson is past Dean of the River Valley Chapter AGO.

For this year's conference, entitled "Let All the World . . . ," Delbert Disselhorst (head of the U of I organ department) and his committee engaged three presenters who are distinguished in their respective fields of endeavor: Martin Jean, associate professor of organ at the Yale School of Music and Institute of Sacred Music; Paul Westermeyer, professor of church music at Luther Seminary in St. Paul, Minnesota, director of music for the seminary, and director of the Master of Sacred Music program at St. Olaf College; and Carlton R. Young, currently visiting professor of church music at Tainan Presbyterian College and Seminary in Tainan, Taiwan; Dr. Young is emeritus professor of church music at Emory University's Candler School of Theology.

Thursday

The conference opened on Thursday afternoon with the first part of Paul Westermeyer's lectures entitled "Congregational Song as Global and Particular." Westermeyer advanced his thesis that congregational song is global--that "the church takes flesh in many different times and sings in the idioms of many different times and places." As he pointed out, any one hymnal has many examples of congregational songs that are both multicultural and global. Westermeyer further stated that congregational song is catholic (small c) in that the message emanates from all people and from all time periods. Congregational song is alien because God is the source of the message and that message will not touch everyone in the same universal manner. Dr. Westermeyer used chant as a perfect example of congregational song that is at once global, catholic and alien. Chant can be sung by anyone (global), stands above indigenous congregational folk song (catholic) and does not integrate with folk songs of any given people (alien). Finally, congregational song is about texts. The text must have meaning and must reflect the fact that congregational song is truly global. The text of congregational song will be called into question if it in any way infers that it is better than that of another culture.

Carlton Young completed the Thursday afternoon session with the first of his two-part presentation "Congregational Song in Global Perspectives," which covered the development of Christian global song from apostolic times (Palestinian-Hellenistic missional settings) to twentieth-century mission hymns. Dr. Young noted that "song became an important means of passing on the religious and social ethos and identity of one generation to another and for restating them in new languages and cultures." He traced the development of Christian evangelical hymns from Western (Roman) and Eastern (Orthodox) Christianity through the monastic period (Bernard of Clairvaux, Hildegard of Bingen, etc.) to the Roman Catholic Church's missionary effort, all of which he termed Global Phase One. Global Phase Two was the development of Christian evangelical song from the 16th-century Protestant Reformantion to Anglo-American evangelical hymns. Two important compilations during this period were The Whole Book of Psalms (London 1562) and John Wesley's A Collection of Psalms and Hymns 1737, which many hymnologists, according to Young, consider the first missionary hymnal. Dr. Young then discussed the consequences of both the "First Great Awakening" (1730 to 1750) and the "Second Great Awakening" (from around 1787 to the current times, at least in the South, in the minds of some commentators) and the resultant effects of the Euro-Anglo U.S. missionaries bringing the worship-song of their respective traditions, and linking these repertories to the development of Native American and African-American indigenous religious song. Young discussed the camp meeting movement that developed in the Second Great Awakening and how, in Reconstruction times, the Baptists moved away from the camp meeting format while the Methodists took it to new heights. Young then gave a short introduction to twentieth-century mission hymns, the discussion of which would be further developed in the second part of his presentation on Friday afternoon.

Following a dinner sponsored by the River Valley Chapter AGO on Thursday evening, conference participants attended a worship service at the First United Methodist Church in Iowa City. Martin Jean was organist and Paul Westermeyer gave the meditation. The cantor for this service was Dennis Ungs of the River Valley Chapter. The highlight of the service was the premiere of a hymn commissioned especially for this conference. The hymn, with text by Thomas H. Troeger ("Let the Truth Shine in Our Speaking") and music by Carlton R. Young, is named RAHN in memory of Frederick T. Rahn, Sr., whose family fund, the Frederick T. Rahn Memorial Fund, has been very supportive of the University of Iowa organ department for over 30 years (see sidebar).

Friday

Martin Jean opened the Friday morning session with his lecture "The Church at Sea: Navigating the Signs." The theme of Dr. Jean's presentation was that the canon of church music is expanding and that there is less time for the so-called "high art" (classical) tradition. Jean noted that in the reality of today's contemporary society, the debate continues as to just how classical church music can successfully continue to function. And, if the notion is that high-art, or classical, music has less relevance to today's more contemporary style of worship, then what is to become of the heritage of hundreds of years of classical church music?

The church, Jean feels, is no longer as homogeneous as it once was. Churches today are often made up of congregants with many different denominational backgrounds. And, often, today's congregations are made up of people who have not been long-time active members of the Christian faith. Therefore, today's church musicians are being forced to move beyond old assumptions of just what constitutes "proper" church music because so many of today's congregations are not wedded to a particular style of liturgy or liturgical music. To illustrate his point, Jean first played a videotape of a very large Assembly of God congregation in Georgia which uses a contemporary form of worship service and the so-called "praise" style of congregational song. Jean felt that this tape demonstrated how this style of music allowed the people to step into the mood of the service instantly. For his second example of an alternative style church worship service music, he discussed the use of the bluegrass religious music being used by a church in Minnesota. While admitting that the use of bluegrass music is somewhat unusual, he found the music to be incredibly beautiful and to be a type of church music that has to evaluated in more than a musicological vein--more than just notes on a page.

Jean concluded this lecture with the following pointers for church musicians who are being faced with changes in their church's changing style of worship and liturgical music: realize that the church today is made up of congregants from many different cultural backgrounds; listen to what is taking place in a particular situation, and don't dictate; bring your talents humbly and look for God in all types of music; develop a cooperative dialog with your pastor and then begin to educate the congregation through a number of venues such as adult forums, choir rehearsals, sermons and bulletin announcements.

The Friday morning session concluded with a recital by U of I undergraduate and graduate organ students. The recital began in the Krapf Organ Studio on the 1986 Taylor and Boody organ featuring performers Timothy Duhr, David Vanden Berg, and Hanna Lee. The concluding half of the student recital was held in Clapp Recital Hall on the 1971 Casavant organ with Sean Vogt, Eunjin Choi, Anna Eriksson, and Linda Hakken. Hakken was joined by baritone Stephen Swanson, percussionist Chris Foster and Tim Duhr, electronics, in Richard Felciano's Glossolalia (Psalm 150).

Paul Westermeyer opened the Friday afternoon session of the conference with the second part of his theme, "Congregational Song as Global and Particular." That congregational song is particular means that "the church takes flesh in a specific time and place and sings in the idiom of a specific time and place." Dr. Westermeyer began by citing three hymnals from German groups in the U.S. that relate to their time and place in spite of their presumed postures and perceived characters. For instance, the 1941 Hymnal was accused of being entirely German, but in reality was not. The service music was Anglican chant and though most of the hymn tunes were of German origin, 287 of the hymns were of Anglo-American heritage. Westermeyer pointed out that what the church actually uses may not be what is perceived to be in the hymnal. Perceptions don't make for the real world as we sing in the idiom of a given time and place even if we don't realize it.

Congregational song has a blurring reality to it as the text must be in our language or we would not be able to sing it. The distinction between what is global and what is particular is that the two mix with each other--some places are more in flux while others are more stable. There is always a moving stream--not a fixed point. There is a duration to the time of congregational song and the particularity of the song is indigenous. Indigenous song is a result of itice. Westermeyer noted that performance practice for each congregation is made up of the individual language of that congregation. He also feels that it should come as no surprise that i (incarnational) and that the church takes place among real people in a real time and place.

The particularity of congregational song protects the church from becoming a i. There is a temptation for the church to become a museum, but if, in fact, the church is a constantly moving stream, then it must sometimes cleanse itself. Dr. Westermeyer concluded with these three points: these are complimentary, not contradictory, realities; congregational song is intrinsic rather than extrinsic; congregational song cannot be forced, but is learned from the inside out. Finally, he noted that congregational song is inherently musical (to be human is to sing) and that it is authentic, not derivative.

Carlton Young concluded the Friday session with part two of his lecture "Congregational Song in Global Perspectives." Young called this session "Global Song Three" and began by discussing contextualization as it relates to the indigenous congregational songs of Africa, the Caribbean and Latin America and Asia. Young explained the term contextualization as the process whereby concepts, words and symbols from one cultural setting are received, embodied and expressed in the concepts, words, and symbols of a different cultural setting. In examining the African congregational song, Young noted three distinct characteristics of it as being the orality, communal nature and the sensuality inherent in it. According to Young, the hymns used by the African churches were developed by the Dutch Reformed, British Methodist, Anglican, the Church of Scotland and the Lutherans. The 1960s and 70s saw ethnomusicologists and their African students encouraging the use of indigenous music in African-style liturgies. Dr. Young then cited a number of examples of recent African Christian congregational songs and had the participants sing a stanza or two of each.

Christian worship music in the Latin American and Caribbean countries and islands goes back to the time of Columbus in the Caribbean islands and to the 16th and 17th century Roman Catholic missionary efforts in South and Central America and Mexico. The music of the islands features reggae and calypso rhythms. Young noted that it has only been in recent times that these songs have been collected, recorded and published, including Sing a New Song (1981) and Caribbean Praise (1999). The alabados (songs of praise) are the typical indigenous folk-hymns in Central and South America. Young stated that Protestant hymn writers have recently begun to compose hymns of liberation and hope and that popular dance rhythms, including the samba and tango, have been used in hymn tunes. He feels that Pablo Sosa (b. 1933) is one of the most influential composers of Latin American Protestant church music. Sosa is editor of the six-volume Cancionero Abierto (Open Songster) of 1974-90. Again, the conference participants were encouraged to sing a number of examples of Latin American and Caribbean folk hymns.

In the case of Pan Asian Hymnody, Young feels that the contexturalization of Asian Christian song is counter-cultural, in and out of the church. The E.A.C.C. Hymnal (1964) was the first attempt at compiling a collection of significant contextualized Christian song and, for the first time, featured a selection of pan-Asian religious song in one volume. Dr. Young noted that the successor to the E.A.C.C. Hymnal is the collection of pan-Asian Christian songs entitled Sound the Bamboo (1990) which includes a greatly expanded repertory and instructions for performance practices.

Young concluded his presentation with the following points for consideration: church musicians should offer Christ not only in Western-style music, but also in diverse tonalities, rhythms, scales and styles of the various cultures of the global family of God; the training of music ministers for service in this country and around the world should include the history, worship practices and music of non-Christian religions; finally, graduates of schools of music and of seminaries that prepare ministers of music should be "bi-musical"--they must be required to demonstrate that they can teach songs in a second language, understand and be able to perform blues and gospel songs and can arrange and teach congregational song in three styles: Latin American and Caribbean, Asian gamelan and African-American gospel. Young also suggests that these graduates be required to complete an onsite mission assignment in a non-Western culture.

Every Institute for Sacred Music Conference has included an organ recital in Clapp Recital Hall (Marilyn Keiser in 2000 and Gerre Hancock in 2001), and Martin Jean's concert on Friday featured a varied and eclectic program.

Saturday

The conference concluded on Saturday morning with Martin Jean's final presentation "Revisiting the Basics of Liturgical Accompaniment" and a panel discussion by all three presenters. Dr. Jean began by stating that as church musicians we must bring a humble approach to hymn playing. The church musician needs to keep in mind that the earliest congregational song was unaccompanied. The earliest reports of accompanied congregational hymn singing were in North Germany around 1630 or so. In England and Holland accompanied congregational song began in the 18th century. Jean quoted Nancy White (in "Philosophy of the Hymn"): "Briefly, the hymn is an idea-emotion, born of Christian experience, through the media of poetry and music; and in turn, transmitted through the media of poetry and music, it nourishes Christian experience."

Jean then presented what he feels to be eight principles of good liturgical music: it is doxological, profoundly scriptural, liturgical, participatory, traditional, eclectic, creative and, above all, aspires to excellence in concept and execution. The question as to what constitutes the ideal instrument for accompaniment (type of organ) is best answered by the fact that we as church musicians must use what we have at our disposal to the best of our ability. Jean noted that the early North German organs had very bright mixtures and heavy and loud pedal stops to counter the very loud congregational singing.

Jean outlined a number of techniques to use for better hymn playing. First, it is key to listen to just how the congregation sings hymns. Congregations can become easily fatigued and the organ can help by allowing a little extra breathing space between stanzas. He recommends using varied types of accompaniments such as no pedal, use of a solo line in the treble, tenor or bass parts, the use of varied registrations and the use of canons and alterations of voices for each stanza. He also advocates adopting a style of playing in which articulation is applied to the particular time in which the hymn was written.

The majority of the time given to the concluding panel discussion centered on what constitutes good and bad liturgical music. For instance, in answer to the question of what makes a text banal, Paul Westermeyer answered that beauty is not necessarily a universal given--there is such as thing as craft. He felt that the universal church will not tolerate banal texts or music over time. Martin Jean felt that there is a tendency for classically trained musicians to adopt somewhat of an arrogant attitude when it comes to alternative styles of liturgical music such as praise music--and if there is something to be said against popular praise texts and music, it should be done with humility. Martin Jean also felt that standards have been lowered to achieve higher congregant numbers for Sunday services, but, he would rather err on the side of being open to changes in the styles of liturgical music. Westermeyer feels that the either/or of folk vs. "high art" is a false dichotomy. Like the global and the particular, they are complementary, not contradictory, as the church has demonstrated by its practice of alternation: all is for all, though not all do all as is true of any healthy body. Carlton Young felt that the more that we try to suppress pop culture-related church music, the harder it will be to stop its use. He again stressed that the training of church musicians must include a strong emphasis on congregational song.

Once again, congratulations to Delbert Disselhorst and Brett Wolgast of the University of Iowa School of Music faculty and to T. Andrew Hicks and Robert Triplett of the River Valley Chapter AGO for their combined efforts in producing another very fine and enlightening Institute for Sacred Music Conference.

--William Dickinson

John Bishop is executive director of the Organ Clearing House.

Monumental intimacy
In the July 2007 issue of The Diapason, this column commented on a book by Arnold Steinhardt, first violinist of the Guarneri Quartet. Violin Dreams (Houghton Mifflin Company, 2006) is a sort of musical memoir—a great artist sharing his experiences as a child, a student, and an increasingly successful performer. He’s articulate, humorous, and just humble enough. He shares many wonderful reflections, and I’ve commented on the book several times subsequently. Early on he writes about his relationship with his instrument:

When I hold the violin, my left arm stretches lovingly around its neck, my right hand draws the bow across the strings like a caress, and the violin itself is tucked under my chin, a place halfway between my brain and my beating heart.
A beautiful metaphor—makes you want to run down to the church and fire up the organ. But as I commented in 2007, he’s leaving us out. He goes on:

Instruments that are played at arm’s length—the piano, the bassoon, the tympani—have a certain reserve built into the relationship. Touch me, hold me if you must, but don’t get too close, they seem to say. To play the violin, however, I must stroke its strings and embrace a delicate body with ample curves and a scroll like a perfect hairdo fresh from the beauty salon. This creature sings ardently to me day after day, year after year, as I embrace it.

Coincidentally, a friend who is violist of the DaPonte String Quartet (resident musicians in our town in Maine) recently asked me how organists relate to their instruments. She spoke of gigs she’s played in churches where she saw organists at work, wondering how you play an instrument that’s so far away from you. Of course I jumped in with these Steinhardt quotes, offering the opposite point of view. The organ is a monumental instrument. Your relationship with the instrument is as a vehicle with which you can fill a huge room with a kaleidoscope of tone colors.
I’ve always found it thrilling to hear my music come back as reverberation in a large room. I love the sensation of having a congregation barreling along with me as I lead a hymn. And I love the feeling that huge air-driven bass pipes can cause in a rich acoustic environment. So it was a gift when my wife shared this passage from I am a Conductor, the autobiography of Charles Munch (Oxford University Press, 1955):

The organ was my first orchestra. If you have never played the organ, you have never known the joy of feeling yourself music’s master, sovereign of all the gamut of sounds and sonorities. Before those keyboards and pedals and the palette of stops, I felt almost like a demigod, holding in my hands the reins that controlled the musical universe. Walking [to work], opening the little door to the organ with a big old key, looking over the day’s hymns lest I forget the repeats, finding a prelude in a good key in order to avoid a difficult modulation, choosing a gay piece for a wedding or a sad one for a funeral, not falling asleep during the sermon, sometimes improvising a little in the pastor’s favorite style, not playing a long recessional because it would annoy the sexton—all this filled me with pride.

“ . . . a certain reserve built into the relationship . . .” Funny, I think some of my best moments on an organ bench have been when I was free of reserve.

Anything you can do, I can do better
What’s really going on between Arnold Steinhardt and Charles Munch? Is it like a playground spat that winds up with did-not, did-too? Or is it the childish idea that one instrument is more difficult to play than another? I’ve certainly heard people admire the complexity of playing the organ—all that dexterity with hands and feet. But can’t you also argue that the organist is only pushing buttons?
The violinist has to create an even and convincing tone through the manipulation of the bow against the strings while making the notes happen at the same time. And, while the organ produces notes that are in tune or not in tune no matter what the organist does (as long as he’s hitting the right notes), the violinist has to put the finger on the fingerboard in exactly the right place. (No worries. They leave the fretting to the guitarist.)
The flautist adds breath control to all the complexities of manual dexterity. The trumpeter has a finicky relationship with a mouthpiece. A trumpeter with a cold sore is like Roger Clemens with a hangnail. Neither can go to work that day. And singers? Let’s not even get started with singers!
No matter what instrument you’re playing, once you’ve mastered the physical technique you can get down to making music. As I get older, I notice that on the printed page I can track the development of my technique. I still play some of my favorite pieces from the same scores I had when I was a student, hopelessly marked up with teachers’ comments and registrations for dozens of different organs. Each time I get reminded of the physical crises of 30 or 35 years ago as I play past those passages that I just couldn’t get at 20 years old. You might say it’s the reward of a lifetime to be able to breeze past those danger zones—a lifetime of practice, that is.
Learning to drive a musical instrument is a barrier between you and artistic expression. Whether you’re learning the “pat your head and rub your tummy” thing about playing the organ, developing the finger strength and control to pluck harp strings, or the incredible muscle control of the mouth of the oboist, all you’re doing is teaching your body the physical tricks necessary for it to become a conductor between your mind and the sonorities of the music.
It’s the actual music that’s so difficult to do right. Shaping notes and phrases, placing the notes in time and tempo, and following your instincts to express the architecture of the music form the essence of the art of music. And you get a whiff of that essence when the physical act of operating the machine that is your instrument doesn’t distract you.
§
There is an aspect of the art of organ playing that most other musicians don’t necessarily experience. A clarinetist might own the same instrument for most of his career, seldom playing on another. That is a very personal relationship that like any intimacy includes inherent danger. Imagine the master player who discovers a crack in his instrument moments before an important performance. Or worse yet, what if the treasured instrument is lost or destroyed in a fire? I suppose more than one musical career has ended simply because the musician couldn’t face starting over with a new instrument. Yo-Yo Ma famously left a treasure of a cello in a New York taxicab. It was later recovered because he had bothered to save his receipt and the cab could be tracked down. When you get into a New York cab you hear a gimmicky automatic recording—the voice of a celebrity giving safety tips. Along with Jessye Norman reminding you to fasten your seat belt, there’s one with Yo-Yo Ma advising you to keep your receipts!
The organist is at the mercy of whoever hires him. How many of us have arrived in town to prepare a recital, only to sit down at a mediocre instrument in terrible condition? You can refuse to play, or you can recognize that it’s the only instrument the local audience knows and accept the challenge of doing something special with it. “I’ve never heard this organ sound like that!”
§
Busy organists might be playing on dozens of instruments each year, but there are also many examples of life-long relationships between players and their “home base” organs. Marcel Dupré played hundreds of recitals all over the world, but he was Organiste Titulaire at Saint-Sulpice in Paris from 1934 until 1971. He succeeded Charles-Marie Widor, who had held the position since 1870. So for more than a century that great Cavaillé-Coll organ was played principally by only two brilliant musicians. What a glorious heritage. Daniel Roth has been on that same well-worn bench since 1985. I first attended worship in that church in 1998 and vividly remember noticing elderly members of the congregation who would remember the days when Dupré was their parish organist. I suppose there still may be a few. I wonder if any of them cornered Dupré after church to complain that the organ was too loud!
§
It’s the real thing, baby
My work with the Organ Clearing House often takes me to big cities where I get the thrill of hearing important organists playing on mighty instruments. Both the organist and the organ have a relationship with the church building—the sound rings and rolls around the place, the organist has the knack of timing the echo, and the effect is dazzling.
But most of our organists are playing on instruments of modest size in “normal” church buildings. The effect of the beautiful pipe organ in a small country church is just as dazzling as that of the 200-rank job roaring away in a room with a 150-foot ceiling. There’s such magic to the combination of the sound of wind-blown organ pipes and human voices, even in the setting of a small country church. The sounds meld together, exciting the collective air that is the room’s atmosphere. The organ has a physical presence in the room, letting us know before a note is played that there’s something special coming. We decorate church buildings with symbols of our faith. The organ joins pictorial windows, banners, and steeples as one of those symbols.
We plan a dinner party. On the way home from the supermarket we stop at the florist to get something pretty to put on the table. Likewise, we place flower arrangements on the altar on Sunday morning. In church, do we do that simply for decoration, or are those flowers a celebration of God’s creation—of the beauty of nature? Are there candles on the altar for atmosphere like that dining room table, or is there another loftier reason? Does a choir sing an anthem to cover the shuffling of the ushers as they take up the offering, or is the anthem a true part of the experience of worship? (If so, why don’t they take up the collection during a scripture reading, or during the sermon? Why all this tramping around while the music is playing? But that’s a rant for another month!)
The organ, that instrument that makes us “music’s master, sovereign of all the gamut of sounds and sonorities,” stands in our churches declaring our devotion. The pipe organ is testament to the wide range of the skills with which we humans have been blessed. We’ve been given the earth’s materials and learned to make beautiful things from them. And for centuries the pipe organ has been part of our worship, monument to our faith, and symbol of the power of the Church.
But with the advance of technology we are deluded by dilution. We settle for plastic flowers. We buy cheap production hardware for the doors of our worship spaces. We substitute artificial sound enhancement for real acoustics. And we substitute arrays of circuits for those majestic organ pipes.
Walk through a museum and look at sculpture made of gold, jade, or ivory. Don’t tell me you can’t tell it’s special. When we experience something special, we know it’s special. Walk through a jewelry store and try to tell the difference between the expensive stuff and the fake costume stuff without looking at price tags. You will never be wrong. Of course we know the difference. If your fiancée is not a jeweler, don’t bother with a real diamond. She won’t know the difference. (Oh boy, are you in trouble.)
And buy a digital instrument to replace the pipe organ. “After all, I’m not a musician. I can’t tell the difference.” Baloney. Of course we can tell the difference. And our churches and we deserve the best.

Jason Overall works with the pipe organ builder Goulding & Wood, Inc., in tonal design and project development. He graduated from Furman University of Greenville, South Carolina with a degree in music theory, studying organ with Charles Tompkins and composition with Mark Kilstofte. From there he went on to study composition with John Boda at Florida State University, also studying organ with Michael Corzine. In addition to his work with Goulding & Wood, Mr. Overall is an active church musician in the Episcopal Diocese of Indianapolis.

Robert J. Powell is one of the most recognized names in contemporary church music. He has a countless number of publications in every genre and has led sessions in conferences across the country. Since 1968, Mr. Powell has been organist-choirmaster at Christ Church, Greenville, one of South Carolina's oldest and largest Episcopal churches. During his nearly thirty-five year tenure, Mr. Powell has taken the program from a single children's choir that led the 9:00 am Morning Prayer service to a comprehensive array of adult and children choirs, instrumental ensembles and a thriving concert series. Prior to his position at Christ Church, Robert Powell served the Cathedral of Saint John the Divine, New York as assistant organist and Saint Paul's Episcopal Church, Meridian, Mississippi as organist-choirmaster. Yet it is his compositions that have done the most to secure his reputation.

Mr. Powell has written well over 1,000 anthems and service music for the Episcopal church. His setting of the Gloria in excelsis is thought to be "The One True Gloria" by many people in the pew. Nearly every church musician has come to rely on the dependable, accessible music of Robert Powell, and with such an encyclopedic output, it is easy to find the perfect piece for even the most difficult situations.

If Bob's reputation is earned through his composition, it is his generosity of spirit that most touches those who know him. His warmth and genuine Christian spirit provide the basis of his career, his music-making and his composition. In his music, Bob weaves together a sensitive spirituality, no-nonsense practicality and a liberal dose of good humor.

At the end of 2002, Mr. Powell will retire from Christ Church, leaving behind a flourishing music program. He makes it clear, however, that he isn't retiring. Bob says that he is looking forward to spending even more time composing and the opportunity to try his hand at substitute playing.  In May, I was able to ask Bob about his career and experiences. Following is a portion of our conversation.

Who are some of the composers or teachers that inspired you?

Well, of course Alec Wyton was my mentor and he always encouraged me. He is a wonderful person, and he was always a great inspiration. In fact, when Abingdon Press was first starting their music publishing business, they asked Alec to send them an anthem. He said he didn't want to at that time, but that he had a young student--meaning me--that would send them one, and I did. They took "Ancient of Days" or some anthem that's out of print, so I sent them another. Pretty soon I sent them twelve at once, and they took about ten of them. Finally Earl Copes, who was one of the editors at that time, called up and asked, "How fast does (and he named an anthem) go?" By that time I had written fifteen others, and I didn't even remember it. He had to sing to me over the phone to show me how it goes. I never put [tempo markings] on pieces because speeds don't mean anything to me. I don't play the same speed anyway each time. If you ever see a piece of mine with a metronome indication, it is usually because publishers want it.

Who else besides Alec Wyton?

This will be a surprise: I came up in rural Mississippi playing in what was called a Union church. That is, it was Baptist two Sundays a month and Presbyterian, which I was, one Sunday a month, and Methodist the other Sunday with circuit riding preachers. It was wonderful, and of course all of the congregation came to all of the services, whether it was Baptist or Presbyterian or whatever. So I came up playing the Sunday School piano, like everybody does, it seems. They bought a Hammond organ and said "You can play the thing: it's got a keyboard!" I'd been taking piano lessons, but I said, "I can't play this thing." So I went to a town near us, Greenville, Mississippi, and found an organ teacher. He played at St. James Episcopal on an old two-manual Estey, and I learned how to play on that. He was a wonderful person who was also a band director and a good organist. His name was Walter E. Parks. I would go in for my organ lesson and do the usual things: Eight Little Preludes and Fugues and all of that. Then he'd say, "Now it's time for our composition lesson." And for the same price I'd have another three hours. We did Preston Ware Orem's book and the Prout books, the Percy Goetschius book of composition. It was wonderful fun for me. He was a great influence.

Did you keep up with him?

He died at the keyboard after I left high school. I went to Louisiana State University, and I ended up with Frank Page, the organist at the Catholic student center and a great teacher. He would give us assignments, like harmonize a melody, and I would transpose it and harmonize it six different ways. I was ambitious in those days--you learn not to be after a while, I guess--but it was fun. I studied composition and organ at the school and got degrees in both of them, then I went off to the Army. I went to Atlanta first and was a junior choir director: my first experience with a junior choir. My hometown church didn't have a choir of any kind. In fact, the first choir of any kind that I ever heard was the LSU concert choir. In the army, [I was stationed] first in Atlanta, then in Japan, which was a wonderful experience. The Korean conflict was over then, and I had a choir of Japanese women who worked at the Army base and American soldiers, which sang for chapel services. It was a great experience in choir training. As far as other people who have influenced me? Publishers particularly have encouraged me; I could just go down the line. All of them are encouraging, and of course that doesn't mean they take everything you send them. I'm used to rejections, because obviously everybody can't publish every piece. I understand that. Usually if an anthem is rejected twenty-two times or so, I change it into an organ piece and send it somewhere else. So you get organ pieces out of anthems sometimes. I try to recycle things.

Who are some composers you enjoy listening to?

Amazingly enough, right at the moment I'm on a Dvorak kick. I think Dvorak was a great composer--underrated in a lot of ways. Mahler I have trouble with. Of course there's Bach. My old saying used to be "there are two categories of organ music: all the music that Bach wrote for organ and all the music that everyone else wrote for organ." Bach is always an influence, but you have to be careful with Bach because you can copy him easily and end up sounding like bad Bach. I try to listen to a variety of things, to check out all styles. I try just to sit there and listen and not do too much. I try to keep a balance. You can't do music all the time. I never take music with me on a trip or a vacation. I do not take any manuscript paper. I do not think about it.

When you're not on vacation, do you have set times for composing?

I try to get writing at about 9:00 and I go until about 11:00. Then I go out and have coffee with friends, come back around 2:00 and work a couple of hours, and that's it.

Do you compose four hours every day?

Well, it's like practicing. You lose it if you don't do it. I used to have a good time writing for junior choir when I had a junior choir to work with. Now it's difficult to write for junior choir. I do as well as I can with it, but it was much easier when I actually had one, even though we weren't singing my music, because you know what they can do. It's easy to write for SATB choir when you have one. It's more difficult when you don't. You're in a vacuum writing away.

What criteria do you look for in a text that you want to set?

It has to say something to the people who are going to be singing it and hearing it. If it's a regular anthem, something that rhymes well and makes good sense when it rhymes, and if it's a classical text, something I think I can set, I think that's basic. Also if it has some little dramatic thing in it like They Cast their Nets in Galilee, you can always make a little [motive] out of "nets." "Glory" is always a great word for me to use--"glorious" or something like that--because you can always make it soar out. So the text is very important in writing church music.

Although you have always been involved with the Episcopal Church, you've only done a couple of [settings of the] Magnificat and Nunc dimittis, one Jubilate Deo and of course the things that are in the hymnal. Was it a conscious decision to not write more canticles?

Not a conscious decision. I found that when I first started sending these canticles like "O be joyful" (the Jubilate Deo) or the Benedictus est, there were already many in the catalogs, and most of the publishers simply didn't want another one. How many "O be joyful"s can Concordia have after all?

Have you ever consciously tried to develop a Bob Powell style or a sound?

Heavens, no. I consciously try to make sounds like what the particular publishers publish. Obviously I wouldn't send a Concordia-type piece to a publisher that's used to publishing renewal music. So I have to study other composers' [pieces]--read them through and throw them away so I wouldn't be copying them, but just to get the general style of the music for a particular publisher. Also, I subscribe to a lot of these choral packets so I can see what Augsburg and Concordia or whoever is publishing, and I would write something like that.

With both the texts and with style, it seems like a very practical approach.

Yes, I write for small choirs, as you probably gathered. Choirs of twenty-five because that's what most choirs are. When you come right down to it, most choirs are not of Cathedral ability or size. I just can't write for fifty voices. I don't think in that way.

What about beyond that? Bach and Telemann and composers of their ilk weren't necessarily writing pieces that they thought would last for all eternity. They were writing music for next Sunday. Whereas people like Brahms and Beethoven were writing pieces that they intended to be around for a while.

No, I'm more on the Bach line. I know they're not going to be around forever. They'll be in print five years if you're lucky. If they don't sell, they don't sell. Then the publisher will put them out of print because they have to pay taxes on them whether they sell them or not. My pieces are all practical things and useful for specific occasions. Peace I Give to You, the Paraclete publication, is a Maundy Thursday text. I think the rector [at Christ Church] asked me to write something that we could use on Maundy Thursday, so I wrote that. Of course there are a few commissions here and there, and they want this, that and the other thing. So I say, "Sure, I'll do that." I don't know how to say no. I'm going to learn by the time I'm seventy-five. I might say no, but right now if anybody asks me to do anything I'd be glad to do it. It's fun.

How much lead time do you require to have something ready?

To write a piece? The Suite for American Folk Tunes was written in two weeks for Austin Lovelace. He said he needed something for organ and brass, and would I write him something. That was lucky. Sometimes it takes a month. The organ duet went along about six months.

What about a typical anthem?

A typical anthem is a week. I do like Searle Wright used to suggest. Just put it down quickly: everything that comes into your mind, put it down. You can always go back and fix it later.

How much editing do you do?

Very little. [laughs] Once it's in the ground there is very little revision made. It's not like Mozart where I hear it in my mind. I just keep improvising on the piano until it comes. I think John Ferguson said something like that--that you keep hitting away until it sounds right to you. And when it sounds right to you, then you go on to the next measure.

So you always compose at the piano?

Almost always. Sometimes at the organ. It's more difficult to compose organ pieces at the organ for me. It's easier to do it at the piano. All the choral pieces are done at the piano. Other people go out to the middle of a lake on a boat and write a piece, but I can't do that.

When you write organ pieces, do you ever . . .

Do I ever think of timbres? Not really. I hear a flute maybe once in a while, and maybe a reed here and there. But I never hear a timbre particularly, because it's all the notes. That's the important thing to me: the notes themselves, not the sounds. I leave it to good interpreters to decide what to make it do. They make it sound right. A good interpreter is really re-creating the music. The person that interprets it is like a composer. In fact, Walter Erich pays the same amount of royalty if you arrange a piece as if you write a piece, because an arranger is just as important as a writer and sometimes more important than the writer of the piece.

So in your view, a sensitive performer can be an arranger.

That's exactly right. I don't want them to change the notes, although, my notes are not written in stone. I have no problem with people who change a note here or there. They say, "Did you mean this?" I will usually say, "What do you want? What sounds good to you?" And they'll say whatever it is and I'll say, "That sounds good to me too, so let's just put it down." Everything is flexible in this world. That's because I'm a parish organist, and you've got to make concessions.

What is the typical process you go through in writing an anthem?

The first process is to find some kind of text. That's basic. Richard Rodgers did that, and I feel good about that. Richard Rodgers didn't think of "Oh! What a Beautiful Morning" without having the text in front of him. Then the second thing is how are you going to divide the text--will you divide it into verses, will it be a long piece that you'll have to divide into some kind of sections? You have to have breathing points, and you have to figure out where the poet meant it to come to the end of an idea. Next process is to see if the first line gives you any inspiration. Does that phrase give you a tune in mind? Then you get your tune and you have your first inspiration and then it goes from there. Then bang away, and after a while it begins to sound right and take shape. I usually write the middle part first then add the introduction after I've written everything else, because you have something to draw from then. I try to avoid clichés. It's so easy to get clichés when anthem writing, particularly in concertato writing. You just do the same thing: there's going to be brass playing an introduction and everybody's going to sing unison, then the second verse is going to be different, and the third verse will be a harmonized verse for the choir, and the last verse will be unison-descant-plus-coda. I try to avoid doing that. One great anthem is Harold Darke's Christmas anthem "In the Bleak Midwinter" which is a hymn anthem, but it's very cleverly done because you don't have this four-verses-of-the-same-thing. Each verse is very different from the others. To me it's a very good hymn anthem.

What is the balance between inspiration and craft in your composition?

Inspiration--that's a hard question. I think Rutter said at one of those conferences that once you get the first idea, the rest of it is easy. Which is quite true, but it's a whole lot better if you have a good first idea. The inspiration is the first thing you get--the first idea. If you're going to write a pastorale and you get a little pastorale theme--a measure or so, a motive--then that's the inspiration part. Then the rest of it is craftsmanship. Well, of course, all of it is inspiration, but the rest of it is extension of the idea.

I think it was Schoenberg that said composition is 5% inspiration and 95% perspiration.

That's right. Exactly.

But do you feel that the first idea is always inspired? Or do you feel like you can craft a good motive?

Oh, I think it has to be a certain amount of inspiration. It comes from God, I believe. I have no idea where these ideas come from. If I had some great well that I could put my hand in and draw one out, I'd do it. But it just comes. And sometimes you sit down at the keyboard and you say, "Okay, I'm going to be inspired now." And I wait for inspiration to come, and it does not come. I think Austin Lovelace said once that this stuff cycles. Sometimes you can really hit it right off and other times you sit there for a day or two or a week and you have no idea--no ideas. It's funny.

Do you ever receive inspiration unexpectedly? The cliché is waking up in the middle of the night with this great idea that you have to write down, but perhaps also when you are driving around town or,

[interrupting] No. Well, actually that's true. I have driven around town and gotten a good inspiration, with the radio off, of course. Sometimes driving from home to work you can get an idea and then you go in and put it down. Sometimes you play a service, and services are really quite inspiring in more ways than is normally thought. Sometimes you get an idea in the service, and I used to write them down after the service was over, at least a snippet of it. For a while I recorded some of them then tried to transcribe it, which is difficult. I like to play church services because I don't get nervous there. You have to keep going. You can't go backwards. Improvisations often turn into real pieces. I think that happened with lots of composers, not just me.

I remember coming over from Furman [University] to hear your service playing because it's so excellent. As you hear other church musicians play services--and struggle through services--do you have advice to share?

Well, in the first place I would say that relationships should be the first priority. Relationships are so important. After all the staff meetings and all the going to music conferences and all the practicing and all the choir training and all the other things, in the end the most important thing in all are the relationships. There are two ways of presenting God's word. One of them is by what the priest and the liturgy says. But equal to me is what the music says. It is an equal partner in proclaiming the word. It's another way of proclaiming Christ's gospel. Secondly, lots of people play too slowly for the church itself. Obviously if you are in a resonant building you have to play more slowly, but most churches are not resonant buildings. Some don't give the congregation a chance to breathe. Alec Wyton taught me a great thing: he said you must play with the text. So I was taught by him to play by the text itself no matter what the music does. Although I remember bad occasions when I've not done that. At St. John the Divine, when I was assistant there, [I played] 13 verses of "O come, O come Emmanuel" until people started looking at me wondering when I was going to quit. I had lost my place and wasn't playing by the text. So I learned the hard way. The other advice I have is to give the same amount of time between the verses each time. I also never ritard until the end of the last verse. I think if you ritard at the end of the introduction, you confuse the congregation. They don't know what speed it's really supposed to be.

What about larger issues in service playing? What about pacing the service, planning your registrations?

You have to be like you're on television. You have to be right with it right away. There are two [issues] there: you have to be with it when you're supposed to be with it and not have a grand pause while everybody looks for things or while you look for music, and people in general don't understand that silence is a part of music. A quarter rest is a beat of silence for example. And there are times in the services when there should be silence and not music. Silence is music in a sense.

Do you feel like there is a particular liturgical aspect that some weeks could be silent and other weeks could be musical? Or are there some times which should always be silent?

Depending on the service itself, I think there should be some moment of silence. Particularly in preludes that people play for funeral services when they want continual music or in a communion service where they want continual music. I don't want continual music in a communion service. If I were playing four pieces, there wouldn't be a modulation between numbers 1 and 2 or 3 and 4. I play one piece and put it down. You want to give people's ears a chance to breathe even though they're not singing. It comes back to participation. Participation does not always mean that people have to be yelling at the top of their voices. One form of participation is when we are all singing "Praise, my soul, the King of Heaven" and are just having a great time. We are participating--great. But if an organist is playing a great organ piece, like Bach, and we are all into it, we are also participating even though we are just sitting there. That's a form of participation.

That's something that in the liturgical world seems to divide the Roman church, which emphasizes active participation, and the Anglican world, with what you are talking about.

Yes, that's right. With Evensong, the congregation is not singing all the time, but they are involved in all kinds of ways: emotionally, spiritually we hope--every kind of way. And that's the point of these kinds of services to me anyway. That's a very difficult concept for many people. They only feel like if they are singing that they are participating in music making.

Are there ways musicians can foster that sense of visceral participation?

If they have a chance to write a little article in the bulletin or newsletter, that's always helpful. Tell it to the choir; tell it to the clergy.  The clergy listen and if they understand, the whole church ends up understanding.

How do you approach polishing a choir or your own playing but avoid it being a performance?

Automatically when the choir sings it's a performance of a sort. And of course you want the best; we all want the best of every kind of music. Every presentation of a choir or organist is a performance by the very nature of what it is, and you want it as perfect as possible. I'm not sure there is any sort of a thing as perfection in this world in this way, but anyway you want it as perfect as possible. Then you've got a good performance. But does it relate to the what's going on with the rest of the service or is it just a performance? You have to be very careful that it relates textually and that it creates the right ambiance. You must be a team player and not isolated. That's what I mean by relationships. You are related to the people who are in the service, the congregation, the clergy. You are related to proclaiming the gospel, and you are not just doing a little performance somewhere. This isn't something you can just slop around. You have to do it quite well. And hope for the best. Pray a lot.

If it is a performance, it sounds like Søren Kierkegard's idea that in a service the musicians and the clergy are just the prompters, the congregation are really the actors and the audience . . .

The audience is God. God is the audience and so you want to make sure that you do as well as you can to please God. And the congregation is involved in it too. When an anthem is sung or an organ piece is played, everybody in the church building is involved in some way. As long as you think of being involved with them and them being involved with you, then what you're doing is proclaiming God's and Christ's gospel. Then you're not doing performances. You are helping along their spiritual worship. Which is why choosing anthems is so important.

How much of your time throughout the year will be spent choosing anthems?

In my best days, I spent a long time and looked at a lot of pieces. Not only as a composer but to see what we could use--that's what I'm paid for. And it goes throughout the year. I'm kind of like the publishers in that in July I should have my Christmas music ready and at Christmas I should be at least beyond Easter, so you are always ahead of the game. You are never living in the present; you are always sort of living in the future in this business. That way if you're going to have brass you can get it arranged. You don't have to sort it out the last week, and they are out there with their stands open and no music on them.

How would you describe your technique for improvisation, and how do you prepare your improvisations for a Sunday service?

If I'm going to improvise a prelude, now this is a strange technique, I take the hymn book upside down, and the bass becomes a soprano part and improvise on that. Other times I take a part of the tune and change the keys and go into different sequences of that just like every hymn prelude you've ever seen: you do your introduction, you do your tune, you do your tune with echoes in between. There are hundreds of techniques. You just try to keep a little form so you don't keep splatting away. You just have to study books by Gerre Hancock, David Cherwien and others.

Do you consciously have to rein in your counterpoint to make sure your voice leading is good, or do you now find that natural?

I don't think about counterpoint or harmony or any other thing. The notes will lead you to another place. So you go down another path. That's the fun thing about improvisation: where the notes will lead you. As you're going along, you think, "I've got this note," you don't think, "This is B-flat and it's going to go to so and so." The note itself, the chords and the notes just kind of lead you to the next thing so you don't have to. And that's where form becomes very important, because then you don't just go wandering off anywhere. What you actually want to do is get back home sooner or later.

In your longer improvisations, is it common for you to do free improvisation not on a hymn tune?

Of course, I'll do that. You have to be sure in a longer one that you contrast things: soft and loud, fast and slow, high and low. That kind of contrast is very important. I remember I [played a service] once in Columbia, and they had an electronic organ there that only had two sounds: loud and soft. It was a long procession with all the priests in the whole Southeast it seemed like. It went on for about twenty or thirty minutes, dealing with this organ which only had loud and soft. That's all it was. And finally you get to just playing chords because you just run out of . . . [shudders]. It was one of those horrible experiences. I was glad when it was over.

In both improvisation and in composition, do you find it difficult to come up with interesting textures?

For me it is sometimes difficult to come up with interesting textures. Sometimes you have to use things that you would normally not find in a piece written for organ by Franck or somebody. Use the Vox humana not like a Vox humana is usually used, but like a snarly something. I'm pretty conservative, I'm afraid. I use strings and flutes and diapasons in a kind of normal way, but every once in a while I try to break out of it. High and low is important. Most of us play in the middle of the keyboard all of the time. Those Thalben-Ball preludes have a lot in the high register and in the low register. Obviously he was dealing with what I'm struggling with. Of course you want to use the tune in the tenor or in the bass rather than always in the soprano, and have little frills around it.

Is there anything else you want to say?

Well, I just hope we continue to get a bunch of great young organists coming along who are going to go into church music and who work as well as they can in choosing music. When you choose music you want the very best of every kind, whether it is renewal or not renewal or classical or not classical. You don't want to choose second-rate anything. As I said in a 1967 interview I was re-reading the other day, I don't think there is really any one style of church music. I certainly don't think in this day and age that there is any "Episcopal" church music as there was twenty years ago. I think the renewal is here and--I know my colleagues are not with me on this, and that's all right, I'm retiring anyway--I don't have a great objection to blended services--that is to say, [services] with some renewal music in it and classical as well. At Christ Church on Sunday at the big service, it occurs mostly in the communion sung by the choir alternating with classical hymns from the hymn book. A lot of it is played on the piano, and some of it is played on the organ. We almost never use guitars or the string bass or the recorders in the big service. There are two other renewal services in the week, where all renewal music is appearing. I don't have any problems with this because everybody doesn't like Bach. That's just a plain fact. Like all organists, I wish it were otherwise. Everything that I like--Tallis and Byrd and everybody--I wish everybody would like it as much as me, but they don't. Some of them really get a lot out of the different songs, and we think my colleagues here do it here very tastefully so the whole service blends, and I guess the word "blend" is about the right word for it. You have a service where something in it appeals to everybody. In the beginning I was resigned and thought, "Well, that's what it's going to be," but the truth is the whole service becomes an entity, a unity. Without the renewal music, that particular service isn't right. Now at the 11:00 service, which does not have any renewal type music, to put it in there would not be right. We're a big enough church that we can have five services on Sunday, so it's easy. People, like water, seek their own level; they find the service they like and go to it. In these large churches it's necessary that services have their own character--that every service doesn't sound like the last one anymore than every Episcopal church in Greenville should sound like the next one. This [individual character] is its appeal: the spiritual appeal of people. I feel that the renewal music has its place, at a certain time but not all the time. I don't mean just out at the campfire or something. I mean in a church service on a Sunday morning. I think it has an appeal and a place.

You've drawn a clear distinction about doing it tastefully and not using guitars and so on.

That might be a failing. I know of churches which use guitars and flutes and violins and everything and dress it all up very nicely. In a sense we're bringing the secular world into the sacred and in a sense we're not. Music that Vivaldi wrote, the guitar concertos and so forth, was not a lot different than the Vivaldi Gloria. It was the same style in and out of the church. That has always swung back and forth as everybody knows. I think God uses all kinds of music to proclaim His gospel and to draw people to him. So I think that secular music--that gentle secular music--is useful. Songs such as "As the deer" and so on make an appeal that deals with the spiritual side of the person. I think it is important that we acknowledge that. These pendulums swing. A lot of the stuff the Roman Catholics had in the sixties has gone away, and some of the Roman Catholic churches that I know of are now swinging back to Gregorian Chant and to their heritage that they have from that, which I think is wonderful. I think classical music, like the Brahms motets, appeals to me, and if I were going to a service, not as an organist, I would go to Church of the Advent in Boston and hear the music played and sung there. As I said, people seek their own level in music. I know there is a terrible controversy raging about it. People say, "I'm not going to do it, I'm not going to have it." Well, it's not easy to say that. I think we have to deal with it the best way we can. We have to make it useful to God's purpose--not our purposes but God's purpose as we see it.

Given that there does seem to be such controversy about it, are you still optimistic about the church?

I am. Lots of my friends are not optimistic about church or church music, but I am because I know these things cycle. The really fine [examples] of any style of music or any style of worship is going to stay. It has stayed over the years. We still sing "A mighty fortress" for example. Any church should present the classical hymns: "A mighty fortress," "O God, our help in ages past," all the Lutheran chorales, the hymns in the 1982 Hymnal and the 1940 Hymnal. These should always be in the forefront of everything that's done. Then when the other music comes in, you actually have the icing on the cake in a sense. I am optimistic about church music. There are lots of great teachers, and there are lots of great players that really are church organists as opposed to performers. All you have to remember is to work with people--the relationships--that's the main thing. That doesn't just mean the choir members. It means the clergy and the staff, the program staff, the janitorial staff, all of them. And then you find out how things get done easily.

Alexander Fiseisky, born in Moscow, graduated with distinction from the Moscow Conservatoire as pianist and organist. He is an organ soloist of the Moscow State Philharmonic Society, head of the organ class at the Russian Gnessins’ Academy of Music in Moscow, and president of the Vladimir Odoyevsky Organ Center. He organized and served as artistic director for organ festivals in Moscow, St. Petersburg, Kiev, and Tallinn, among others. In 1997 he was honored by President Yeltsin with the title ‘Honored Artist of the Russian Federation’. Fiseisky has given concerts in more than 30 countries. In the Bach anniversary year of 2000 he played J. S. Bach’s entire organ works, twice in the context of EXPO 2000 in Hannover, and once in a single day in Düsseldorf as a Bach marathon. Sought after as a juror in international competitions, he has directed seminars and masterclasses in Europe and the USA. He is the dedicatee of numerous compositions, including works by Mikhail Kollontai, Vladimir Ryabov, Milena Aroutyunova, and Walther Erbacher. A musicologist, he has edited anthologies of organ music of Russia and of the Baltics (Bärenreiter-Verlag). He has many recordings to his credit, including the complete organ works of J. S. Bach.

It goes without saying that the primary
task of every performer who wishes to convey the meaning of any given musical work must first be to understand the original intention of the composer. And when the works in question are those of Johann Sebastian Bach, where the invisible thread that should link us to the era in which he lived seems to be irretrievably broken, the task takes on Herculean proportions. The aim of this analysis is to attempt a correct reading of the Clavierübung III—one of the most enigmatic works in the whole literature of the organ.
This work, which was composed at the high point of the composer’s creativity (1739), impresses us by its dimensions alone. It is part of a cycle of works, comprising the Six Partitas (Part 1, composed in 1731, BWV 825–830), the French Ouverture and the Italian Concerto (Part 2, composed in 1735, BWV 831, BWV 971), as well as the Goldberg Variations (Part 4, composed in 1742, BWV 988). And the Clavierübung III itself is also a cyclical work—it consists of 21 chorale preludes and four duets framed by a prelude and a fugue in E-flat major.
Bach certainly accorded the Clavierübung III particular importance. It is no coincidence that this was the first work for organ that he had published in Leipzig. What was Bach’s purpose in writing this work, and what means did he choose to fulfil it?

The history of the composition. The intentions and aims of the composer
The Clavierübung III was written to coincide with the 200th anniversary of Luther’s visit to Leipzig and the festal Whitsun service in St. Thomas Church on the 25th of May 1539, which effectively marked the official recognition of the Reformation in Leipzig. The Clavierübung III consists essentially of arrangements of chorales from the Protestant church service, and in its structure it is reminiscent of Luther’s Catechism, which consists of two parts: the Greater Catechism deals with the principles of faith, while the Lesser Catechism is directed more towards children and the less-educated part of the population. Correspondingly, each chorale melody—with the exception of Allein Gott in der Höh’ sei Ehr’ [Glory be to God alone on high]—is presented in two versions: a greater version which uses all the resources of the organ including the pedals, and a shorter manualiter version.
And indeed, because of its special structure, the Clavierübung III has often in the past been referred to as an “Organ Catechism,” and correspondingly it is usually referred to today as the “Organ Mass.” It is clear that neither of these two names do full justice to the structure of Bach’s composition. Nor do they explain the inclusion of the four duets.
The title of the work is as follows:

Dritter Theil / der / Clavier Übung / bestehend / in / verschiedenen Vorspielen / über die / Catechismus- und andere Gesaenge, / vor die Orgel: / Denen Liebhabern, und besonders denen Kennern / von dergleichen Arbeit, zur Gemüths Ergezung / verfertiget von / Johann Sebastian Bach, / Koenigl[ich] Pohlnischen, und Churfürstl[ich] Saechs[eschen] / Hoff-Compositeur, Capellmeister, und / Directore Chori Musici in Leipzig. / In Verlegung des Authoris.

[Third Part of the Clavierübung consisting of various preludes on the Catechism and other Hymns for the organ: for amateurs, and especially for connoisseurs of such work, for the refreshment of their souls, executed by Johann Sebastian Bach, Royal Polish and Electoral Saxon Court Composer, Capellmeister, and Directore Chori Musici in Leipzig. Published by the author.]

Bach here follows the example of his predecessor at St. Thomas Church, Johann Kuhnau (1660–1722), and modestly calls his work Clavierübung [Keyboard Exercise].2 He thereby encourages us, through diligent practice (Übung in German), to understanding his purpose in writing this work.
Let us accept this invitation.
The first question, even after a cursory look at Bach’s work, is probably “What does it represent in this compositional form? Are we to understand it as a unified dramatic whole or as a collection of diverse pieces for the keyboard?”
Characteristically, the usual concert practice suggests that the Clavierübung III is not seen as an integral work: virtually nobody plays the whole composition in its published form.3 But the question nevertheless remains: Is there really no suggestion of an overall dramatic structure within the work?
An analysis would help us to answer this question. But before we tackle it, we should—even very generally—look at some characteristics of the musical aesthetics and Bach’s particular compositional style during the period when he was working on the Clavierübung III.

The theological and philosophical basis of the work of J. S. Bach
Bach’s personal philosophy was heavily influenced by the philosophical ideas and the personality of Martin Luther (1483–1546). Books written by Luther accounted for a quarter of all the books in Bach’s private library. According to the personal inventory that was made after his death, Bach owned two complete editions of the works of Martin Luther in Latin and German, as well as works of his successors: Abraham Calov, Martin Chemnitz, Johannes Olearius, and others.4 The title page of an earlier version of the Clavier-Büchlein für Anna Magdalena Bach5 bears a note giving the title of the work as Anti-Calvinismus by August Pfeiffer, written in Bach’s own hand.
It is well known that Luther was a well-educated musician.6 In contrast to the majority of the reformers in the 16th century, Luther considered music to be a form of divine revelation. In the foreword to Georg Rhau’s anthology Symphoniae iucundae7 he wrote: “In summa: Die edle Musika ist nach Gottes Wort der höchste Schatz auf Erden.“8 [Summing up: Noble music is the greatest treasure on earth next to the Word of God.] He is quoted in the Encomion musices as giving a similar definition: “Musika ist eine schöne, liebliche Gabe Gottes, sie hat mich oft also erweckt und bewegt, daß ich Lust zu predigen gewonnen habe...”9 [One of the finest and noblest gifts of God is music. It has often aroused and moved me so that I have gained a desire to preach . . . ] And in a letter to Ludwig Senfl of 4 October 1530 we find the following lines in his handwriting:
Et plane judico, nec pudet asserere, post theologiam esse nullam artem, quae musicae possit aequari, cum ipsa sola post theologiam id praestet, quod alioqui sola theologia praestat, scilicet quietem et animum laetum…10
[I plainly judge, and do not hesitate to affirm, that except for theology there is no art that could be put on the same level with music, since except for theology, (music) alone produces what otherwise only theology can do, namely, a calm and joyful disposition.11]
Luther’s views were akin to those of Bach. Like the great reformer, Bach saw the world of music and the world of theology as very closely connected.12 A short handwritten treatise concerning figured bass, which Bach wrote while working on the Clavierübung III, is introduced with the following words:
Der Generalbaß ist das vollkommenste Fundament der Music welcher [auf einem Clavier] mit beyden Händen gespielt wird dergestalt das die lincke Hand die vorgeschriebenen Noten spielet die rechte aber Con- und Dissonantien darzu greift damit dieses eine wohlklingende Harmonie gebe zur Ehre Gottes und zulässiger Ergötzung des Gemüths und soll wie aller Music, also auch des General Basses Finis und End Uhrsache anders nicht, als nur zu Gottes Ehre und Recreation des Gemüths seyn. Wo dieses ists keine eigentliche Music sondern ein Teuflisches Geplerr und Geleyr.13
[The thorough-bass is the most perfect foundation of music. It is played with both hands on a keyboard instrument in such a way that the left hand plays the written notes, while the right hand strikes consonances and dissonances, so that this results in full-sounding Harmonie to the Honor of God and the permissible delight of the soul. The ultimate end or final goal of all music, including the thorough-bass, shall be nothing but for the Honor of God and the renewal of the soul. Where these factors are not taken in consideration, there is no true music, rather, devilish bawling and droning.14]

When Bach at the age of 23 left Mühl-hausen, he declared that the Endzweck [ultimate aim] of his creative work would be the regulirte kirchen music zu Gottes Ehren [regulated church music to the glory of God].15
One can further assess the musical and aesthetic views of the composer with the help of his annotations in the margins of a Bible that was published by Abraham Calov (1681–1682) in Wittenberg.16 These marginalia are quite valuable—they allow us to catch a glimpse of the personal views of their writer and open up his world for us.
Already in Exodus, Chapter 15, where the prophetess Miriam sings of the wonderful deeds of God, we can read in Bach’s own hand: “N.B. Erstes Vorspiel auf 2 Chören zur Ehre Gottes zu musiciren.” [N.B.: First prelude for two choirs to be sung to the glory of God.] As a comment on First Chronicles 29, v. 2117 we find the following statement by the composer:

Ein herrlicher Beweiß, daß neben andern Anstalten des Gottesdienstes, besonders auch die Musica von Gottes Geist durch David mit angeordnet worden.
[Splendid proof that, besides other arrangements for worship, music too was instituted through David by the Spirit of God.]18
First Chronicles 26 describes the choosing of musicians for the temple. Bach’s comment: “Dieses Capitel ist das wahre Fundament aller Gott gefälligen Kirchen Music.” [This chapter is the true foundation of all church music pleasing to God.]
And one final quote: Second Chronicles, chapter 5 contains the passage:

. . . it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the LORD, and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the LORD “For he is good; for his steadfast love endures for ever,” the house, the house of the LORD, was filled with a cloud, so that the priests could not stand to minister because of the cloud; for the glory of the LORD filled the house of God. (2 Chronicles 5:13–14)19

Bach annotates this text with a remarkable comment that has programmatic significance and shows not only his relationship to the composing, performing, and hearing of music, but also to the activities of a church musician in general: “Bey einer andächtigen Musique ist allezeit Gott mit seiner Gnaden Gegenwart.“ [Where there is devotional music, God with His grace is always present.]
These examples suffice to clarify where we must start if we wish to analyze the works of Johann Sebastian Bach. Albert Schweitzer wrote in his masterful fashion: “Music is an act of worship with Bach… For him, art was religion...”20 The orthodox Lutheran Bach, who was born and raised in Eisenach, Luther’s own town, where the façade of the main church of St. George was decorated with the Protestant motto “A mighty fortress is our God,” transcended in his music the boundaries of confession and creed. “In the last resort, however, Bach’s real religion was not orthodox Lutheranism, but mysticism. In his innermost essence he belongs to the history of German mysticism.”21
This mystical sensitivity to the presence of God and the desire to give witness to Him through music, coupled with his dazzling talent, enabled Bach in his later works to develop an astonishing artistic fusion, the likes of which had not been seen in the world’s cultural history.
In 1747 Bach was admitted to the Societät der musikalischen Wissenschaften [Society of the Musical Sciences], which his one-time pupil, the philosopher and music author Lorenz Christoph Mizler von Koloff (1711–1778), had founded.22 Mizler, a friend of Bach’s, was strongly influenced by Pythagorism and the rational philosophy of both G. W. Leibnitz (1646–1716) and Christian Wolff (1679–1754). He saw music as a mathematical science.23
The very fact that Bach accepted Mizler’s invitation to join the Societät der musikalischen Wissenschaften is in itself significant. The composer obviously sympathized with Pythagoras’s ideas concerning the universe and its perfect harmony: a harmony that, according to the teachings of the ancient philosopher and mathematician, was expressed in numbers,24 and shared the convictions of his progenies.
J. S. Bach became the fourteenth member of the Society after G. F. Telemann (6) and G. F. Handel (11), together with other well-known scholars and philosophers. Following the established tradition, upon joining the Society he contributed a mite of his own. In addition to the Canonic variations on “Vom Himmel hoch, da komm’ ich her” (BWV 769), the composer also donated a portrait of himself to the Society, which had been painted in 1746 by Elias Gottlob Hausmann. A microanalysis of the music manuscript that appears in this painting has been made by Friedrich Smend. The results have thrown light on significant aspects of Bach’s compositional methods, which until the middle of the twentieth century had not attracted much attention by scholars.25
Smend’s publication gave new impetus to investigating numerology in the works of the Cantor of St. Thomas Church in Leipzig.26 It is not without interest that the researchers first found support in the writings of Christian theologians, but later more and more in the works of the ancient philosophers.27

Features of J. S. Bach’s compositional method
Albert Schweitzer defined Bach as a phenomenon in the history of music: “Bach is . . . a terminal point . . . everything merely leads up to him.”28 Indeed the works of the Cantor of St. Thomas make use not only of the fruits of earlier achievements in composition, but they are also the consummation of the most characteristic tendencies in the music of his own time. He makes use of a plethora of past and present expressive techniques and puts them at the disposal of one single goal: the creation of “devotional music.”
So what exactly were the artistic methods used by J. S. Bach as a composer?
Victor Hugo once described Gothic cathedrals as “symphonies in stone.” If we apply this quotation to the works of Bach, we could say that his larger compositions are “Gothic cathedrals” in music. And when one looks more closely at how Bach approached a new composition we can actually find quite close parallels to architecture. One could contrast, for example, Bach’s methods with the processes current in Viennese Classicism. Whereas in the latter period composition proceeded in a “linear” fashion, beginning from the melody in one of the voices, the methods of Bach’s time started from quite a different point. First of all, the composer laid down a concept of the entire work, or—to use the architectural analogy—he created a “ground-plan.” Then he proceeded to fill in the details. An example of this method is provided by the Orgelbüchlein [Little Organ Book] (BWV 599–644).
This working method gave free rein to the composer’s imagination. The proportions of the composition and its “saturation” with both obvious and more hidden details—factors that played an important role in determining the overall sense of the work—could easily be incorporated in the composition from its very beginning. Great importance was attached to Affektenlehre [Doctrine of the Affections], musical-rhetorical figures, and numerology.
Bach was without a doubt a brilliant “musical architect.” There is no room in his works for anything non-essential. He worked in a similar fashion to the architects of the Middle Ages: every detail has its origin in the concept governing the whole. And as with the medieval builders, much of this work remains, even today, shrouded in mystery. There are always new avenues opening up in these seemingly well-known works for new generations of interpreters to explore.
One can of course only penetrate more deeply into this musical architecture of most of Bach’s works if the connection to the words of the chorales used by the composer is taken into account. Johann Gotthilf Ziegler (1688–1747), a pupil of Bach, wrote in 1746: “Herr Capellmeister Bach, who is still living, instructed me when playing hymns, not to treat the melody as if it alone were important, but to play them taking into account the affect of the words.”29
Johann Mattheson (1681–1764) described music as sounding speech. Naturally this form of speech required its own lexicon in the shape of the definite progressions of musical notes bearing the semantic meaning—the motives, or musical-rhetorical figures, as they are called. These were quoted by Bach’s cousin, Johann Gottfried Walther (1684–1748), in his Musicalisches Lexicon [Music Encyclopaedia] (1732) and in the Praecepta der Musicalischen Composition [Principles of Musical Composition] (1708). Another important compositional aspect was the use of rhetorical laws in the construction of the musical structure, so that the composition began to resemble a religious sermon. As already mentioned, the Affektenlehre [Doctrine of the Affections], which depended upon the use of unequal temperament and the resulting different emotional character of the various keys, played an important role in composition,30 as did, surrounded as it was by an air of mystery, numerology with its different levels of meaning.
One of these levels is to be found in allegorical symbolism. Andreas Werckmeister (1645–1706) gave the following meanings to the first eight numbers in Musikalische Paradoxal-Discourse:31 1 – God, unity; 2 – The Word, God the Son; 3 – The Holy Spirit; 4 – The world of angels; 5 – Symbol of Mankind (“sensual Mankind” [Numerus sensualis]); 6 – Third Person of the Godhead (3×2);32 7 – Symbol of purity and peace; 8 – Symbol of wholeness and perfection.
Another level is that of semantic symbolism. For example, the number 7 symbolises the Seven Last Words on the Cross.
A third level is that of cabbalistic symbolism. Each letter of the alphabet stands for a particular number: a = 1, b = 2, c = 3 and so forth. The letters i and j share the number 9, while u and v are both attributed to the number 20. This means that particular combinations of letters each have a corresponding number. For example, the number 14 is the sum of the numerical values of the letters BACH. Thus the number 14 (or similar numbers, such as 140 or 1.4) would be associated with the composer Bach, whose name was assembled from these individual letters.
Numbers were also used as a constructive element, whereby the harmonic proportions of the ratios of simple numbers, which had been known since Pythagoras’s time, were incorporated into the composition. In addition, the proportio divina, the “Golden mean,” was also used. Naturally Bach was a consummate master of all these creative methods and he used them constantly in his compositions. The most obvious example is the Clavierübung III, which occupies a key position among all Bach’s works for the organ.
Let us examine the structure of this composition more closely.

The chorale preludes
The central part of the work under consideration, as Bach’s title-page suggests, is the collection of chorale preludes. This collection covers not only the essential elements of the Protestant liturgy but also of Luther’s Catechism.
Kyrie, Gott Vater in Ewigkeit – Christe, aller Welt Trost – Kyrie, Gott heiliger Geist [Kyrie, God the Father, eternal – Christ, consolation of all the world – Kyrie, God the Holy Spirit] (BWV 669–674)
The triad of the first chorales creates a sense of unity. The models for these autonomous works were certain verses of the Gregorian chorale Kyrie fons bonitatis (10th century),33 which display the characteristic of a refrain. (Example 1) Such a compositional method is seldom found among Bach’s organ works. In the context of Kyrie – Christe – Kyrie it allowed the composer to establish by means of music the essence of the “one and indivisible” Holy Trinity.34
The first motif of the cantus firmus is characterized by a stepwise progression. In the final statement of the cantus firmus (which is the same in all three compositions), note the upwards leap over a fifth. It is perhaps of interest to note that both the stepwise movement on the one hand and the prominent role of the fifth on the other (elements that determine the mood of the first chorales of the Clavierübung III) play an important part in the dramatic construction of the whole work.
The unity of the initial Kyrie – Christe – Kyrie is underlined by the fact that they are written in a single compositional style—the stile antico. Hermann Keller described them as “Orgelmotetten kunst-vollster Art” [The most highly artistic motets for organ].35 The music suggests greatness and quiet strength. The movement of the accompanying voices working out the motifs of the cantus firmus is linear. The cantus firmus, which is kept in longer note values, appears successively in the soprano (Kyrie, Gott Vater in Ewigkeit), in the tenor (Christe, aller Welt Trost), and in the bass (Kyrie, Gott heiliger Geist), and thus symbolizes in similar fashion the three Persons of the Trinity: God the Father, who is above all, who holds all in being; Jesus Christ, the mediator between God and humankind; and the life-giving Holy Spirit.
The epic element appears organically tied to the inner dynamics of the Kyrie – Christe – Kyrie. The contemplative character of the first chorale gives way to a feeling of emotional turbulence in the second chorale. The third chorale is energy-laden, an effect achieved by the introduction of a fifth voice, the acceleration of the musical structure, and the use of chromatics.
The end of the chorale Kyrie, Gott heiliger Geist is quite remarkable: against the backdrop of the final statement of the cantus firmus in the pedals, a tie overflowing with chromatic dissonances appears in the upper voices. These six-and-a-half bars differ quite markedly from all that has gone before. The sound as it were illustrates the text, which at this point contains a plea for mercy. The word eleison is accompanied by an ostinato, which climbs in seconds and by a chromatic figura parrhesia. The music suggests a certain personal involvement. It is significant that one finds the motif BACH in crab motion here (although it appears in other notes), and finally encounters the signature of the composer: CH-BA in the alto of the penultimate bar. (Example 2)
There are altogether 60 bars in the chorale prelude Kyrie, Gott heiliger Geist, which matches Werckmeister’s concept well.36 And there is of course the additional association with the creation of the world (the six days of God’s creative work).37 It is worth mentioning that in the first prelude of the Clavierübung III the numerical symbol for the name Bach already occurs more than once. The subsequent statement of the theme in the chorale Kyrie, Gott Vater in Ewigkeit is not only emphasized by the use of parallel thirds, but also by its extension to 14 notes (the numerical value of the letters BACH).38 And the cantus firmus in the chorale prelude Kyrie, Gott heiliger Geist has a total of 41 notes (JSBACH).
The three manualiter Kyries, each in the form of a small fughetta, all elaborate the opening motif of the appropriate verse of the chorale. Each following chorale begins in the soprano with the last note of the preceding chorale, which serves to underline the inner unity of the three manualiter pieces Kyrie – Christe – Kyrie.
An interesting aspect, which is seldom found within Bach’s organ works, is how the keys of the six pieces we have looked at are related. Each of them has at least two tonal centers. We should not let the key signature with three flats of the greater chorale preludes Kyrie – Christe – Kyrie confuse us: the rules of musical notation would certainly have allowed these preludes to have been written with only two flats. It would appear that the composer intentionally adopted three flats in order to strengthen the association with the Holy Trinity.

Allein Gott in der Höh’ sei Ehr’
[Glory be to God alone on high] (BWV 675–677)
A special feature of the following section of the Clavierübung III is the fact that it has three different preludes on the chorale Allein Gott in der Höh’ sei Ehr’—the Protestant version of the Gloria in excelsis from the Gregorian Mass for Easter Sunday. An explanation for this phenomenon must be sought in the text of the chorale itself,39 as it sings the praises of the Holy Trinity. Correspondingly, Bach includes three preludes here, each of which is a very individually elaborated piece in three-part texture.
In the first prelude, elegant and rhythmical canon-like outer voices surround the cantus firmus in the alto. The next prelude is executed as a trio sonata with pedal obligato. The cantus firmus appears from time to time in one or other of the voices of this exquisite trio and blends with the natural flow of the music.40 The last chorale prelude is a small fugato in the manner of an Italian versetto, based on the first notes of the cantus firmus.41 All in all, these three versions of the angel’s praise Allein Gott in der Höh’ sei Ehr’ create a feeling of incorporality and immateriality, convincing us by their clarity and purity, and creating an impression of harmony and perfection.
In this section of the Clavierübung III there is a small, at first glance insignificant, compositional detail that is, however, very interesting when seen from the perspective of the dramatic construction of the whole. The keys of the chorale preludes—F major, G major, and A major—form an ascending motif that is the basis for all three preludes on Allein Gott in der Höh’ sei Ehr’. The composer must assuredly have chosen this sequence of keys with the aim of thus uniting the whole cycle. Numerology reveals another interesting aspect—the numerical values of F, G, and A (6 +7 + 1) comes to 14, the same value as BACH.

Dies sind die heil’gen zehn Gebot’ [These are the holy Ten Commandments] (BWV 678–679)
Following the lead of Luther’s Catechism, Bach now begins an extensive section of the Clavierübung III with arrangements of the Gregorian chorale on an Old Testament theme, Dies sind die heil’gen zehn Gebot’.42 This is the last pair of chorales in a major key for the remainder of the cycle and the only time that Bach uses the same key for two consecutive compositions—Mixolydian G major, which is one of the purest keys in unequal temperament. It is significant that in both the Orgelbüchlein and in Cantata 77, the chorale melody Dies sind die heil’gen zehn Gebot’ is also written in this key.
The greater chorale prelude is developed as a composition for five voices, with the cantus firmus appearing a total of five times as a canon in the tenor. Thus it appears ten times in all, symbolizing an obedient response to the Law.43
The beginning of the prelude is wonderful: over a pedalpoint we hear, emerging out of the stillness, the motif of three descending notes, which we encountered earlier in the piece, worked out as a canon in the upper voices. The measured diatonic motion, the prepared suspensions, the surrounding motifs, and the ascending triads—these are just some of the musical means the composer has used to create a world of unspoiled purity, order, and harmony, in which the unsullied inhabitants of Paradise were at home before the Fall. (Example 3)
A change in character occurs in the fifth bar44 with the introduction of a figura suspirans45 and a motif of ‘falling seconds’, supplemented by a descending chromatic figura parrhesia motif in the alto. (Example 4)
Now the music is dominated by grief, sorrow, and misfortune.46 A change occurs once more in the sixth bar with the introduction of a figura kyklosis or figura circulatio in the alto47 (Example 5), which enriches the fabric with its new nuances. Thus with the help of symbolic motifs that are organically woven into the very fabric of the music, the composer brings us closer to the meaning of the chorale.
The First Commandment, which Luther in his Great Catechism deems to be the most important, is interpreted in the second verse of the chorale:

Ich bin allein dein Gott, der Herr,
kein Götter sollst du haben mehr,
du sollst mir ganz vertrauen dich,
von Herzens Grund lieben mich,
Kyrieleis.

[I alone am your God, your Lord,
No other Gods shall you have,
You shall put your whole trust in me,
Love me from the depth of your heart.
Kyrieleis.]

There is much evidence that precisely these lines were the starting point for Bach’s plan for the whole composition.
It is interesting to note that where the text speaks of “the love of God that comes out of the depths of the heart,” Bach interrupts the cantus firmus (bars 48–50) and increases the number of repetitions from ten to twelve. The motivation for this change can best be seen as an attempt to create a connection between the Old and New Testaments, whose interpreters in the new Christian congregations were the twelve Apostles. And Bach will follow the same intention to connect, through the symbolic comparison of the numbers ten and twelve, the Mosaic Law and the teachings of Jesus again in the Eucharist part, the conclusion of the chorale prelude section of the Clavierübung III.
It is well known that in the New Testament the Commandment of Love takes on decisive significance: “Jesus answered . . . you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength” (Mark 12:30). The composer underlines the importance of this commandment with the help of special methods that are introduced at key points. When the word Herz [Heart] appears in the chorale text, Bach highlights it (in bars 46-47) with two groups of 16th notes, and when the words lieben mich [love me] appear in bars 51–52, he uses the heterolepsis, a musical rhetorical figure that creates the effect of two being united in one.48 Thus the composer uses musical means to portray the tangible content of the text. (Example 6)
Numerology plays an especially important role in the chorale prelude Dies sind die heil’gen zehn Gebot’.49 The chorale prelude has 60 bars (corresponding to the six days of creation). A pause first appears in the pedal after 37 notes, which can be seen as the Labarum, or Chi-Ro Christogram.50 The next pause comes after 60 further notes (another apparent reference to the creation of the cosmos). The subsequent melodic structure of the pedal line up to the pedalpoint in bar 29, which creates the illusion of a reprise, contains 47 notes. In the first bar, after the pause (bar 21), we encounter a leap of two octaves in the pedal, covering the entire range of the pedal, which is very unusual. (Example 7)
It is well known that Bach often referred to the Psalter, as did Luther in his Catechism. Psalm 47:2 states: “For the LORD, the Most High, is awesome, a great king over all the earth.” The text of the cantus firmus quoted at the point of the two octave leap is: Kein Götter sollst du haben mehr [No other Gods shall you have]. Michael Radulescu suggests that we should see the leap as an original “musical comment” by the composer, which, though hidden behind the abstract numerological symbolism, is to be understood as a distinct statement: “I am larger than life, I am your King.”51
The subsequent phrase in the pedal contains 147 notes. When Luther in his Catechism explains the meaning of the Ten Commandments, he quotes Psalm 147:11: “But the LORD takes pleasure in those who fear him, in those who hope in his steadfast love.” By introducing the number 147 into his chorale prelude Dies sind die heil’gen zehn Gebot’, Bach is underlining the actuality of the psalmist’s words quoted by Luther for the theme of the Decalogue.
The final notes of the cantus firmus in the second tenor are accompanied by a descending counterpoint in the first tenor, beginning with a chromatic figura parrhesia, which contains 12 notes (bars 57–60). The last phrase in the pedal consists of 14 notes (BACH), which is preceded by two short phrases of five notes each.
After all the above we can concur with those experts who suggest that the basic idea behind this work is love for the Creator.52 Additional confirmation for the correctness of this view is the number 315, which is the sum of all notes in the pedal. Albrecht Clement considers this number to be the numerical expression of the phrase Du sollt Gott, deinen Herren, lieben. [Literally: “You should love God, your Lord” as a direct rendering of the Luther Bible’s translation of Mark 12:30.]53
Characteristically, Bach introduces this summons in the title of Cantata 77, whose opening chorus is built upon the theme of the chorale prelude Dies sind die heil’gen zehn Gebot’, viz.

Du sollt Gott deinen Herren lieben
24 + 73 + 59 + 49 + 65 + 45 = 315

The manual fughetta on the chorale Dies sind die heil’gen zehn Gebot’, written in the form of a gigue, is also dominated by the number 10, although it also contains other interesting numerical allusions.
First of all, it is a four-voice fughetta and the theme is presented ten times (4×10 = 40). The same relationship can be seen in the exposition of the fughetta: ten bars of four dotted eighth notes (10×4 = 40). The theme runs for ten beats. Thus we see the same relationship in the exposition: 10×4 = 40. The theme in the second exposition is presented in inversion and in a shortened form (six beats). The relationship is correspondingly 6×4 = 24. And finally, the last two stretti quotations of the theme (bars 32–35) give us the relationship 8×2 = 16, as the theme here is eight beats long. It is not difficult to see that the addition of 24 and 16 results in the key number 40, which is apparently a reference to the Jewish people’s forty years of wandering in the wilderness before being given the stone tablets with the Decalogue.
The theme has a most interesting structure. It consists of two parts: the main melody of the chorale emerging from a repeated ostinato note and its leaps (six beats), and stepwise motifs over a fifth (four beats). (Example 8) Christoph Albrecht described the theme figuratively as a musical picture of a “raised warning forefinger.”54 But numerology allows us to find deeper connotation in it. The second part of the theme contains 14 notes (BACH). One could consider this as a mere coincidence, were it not that we meet the melody with this numerical symbol again at other central formative points in this little piece.
This second part of the melody occurs as a theme in its own right in the 41st beat of the fughetta (JSBACH), where it fills out the eleventh bar at the junction between the two expositions. Again, this melody is consistently developed in the 14 bars that separate the two concluding quotations of the theme from the second exposition. And we would finally add that the number 14 is underlined by the sum total of all the beats in this chorale prelude: they all add up to 140.
Without a doubt it would be the very height of negligence for a performer who is looking for an authentic interpretation to ignore the manifold recurrence in the composition of the name of its creator. The composer of the manual version of Dies sind die heil’gen zehn Gebot’ obviously had definite reasons for weaving his name again and again into the musical fabric of the work.
Let us boldly assume that in this work Bach wishes to embody the idea of the divine Commandments as the cornerstone of his own life. The tenfold repeated theme of the chorale Dies sind die heil’gen zehn Gebot’ and the numerical symbol 40 harbor the idea of the Commandments. Their importance for Bach personally is attested to by the composer’s repeated use of the symbol 14.

This article will be continued.

William Dickinson is a board member and past Dean of the River Valley AGO Chapter. He has written a number of articles for The Diapason and The American Organist.

The 2006 Institute for Sacred Music sponsored by the University of Iowa was held January 26–28 in Iowa City. This year’s presenters included Don Saliers, who is the William R. Cannon Distinguished Professor of Theology and Worship at Emory University; Carole Terry, Professor of Organ and Harpsichord at the University of Washington; and Thomas H. Troeger, who is currently the J. Edward and Ruth Cox Lantz Professor of Christian Communication at the Yale Divinity School.

Thursday

Don Saliers opened the conference on Thursday afternoon with his lecture “Singing Our Lives to God: Exploring the Assembly’s Sung Prayer,” in which he developed five theses. Thesis number one is that “Text depends radically on that which is not verbal.” Saliers feels that some liturgies are too verbal and asks the question, “How shall these texts sing?” His second thesis explains that words or text well set, whether in hymns or psalms, become more than just sounds—they invite one to see and taste. Thesis number three involved producing an ‘ordered’ sound that acts upon our senses. In worship, when the ear starts to see and the eye begins to hear, music will open all the senses (thesis number four). Finally, thesis five states that most crucial theology is understood in singing. Because music lies so close to the soul, when we sing the prayer is formed not only in music but also in theology. Saliers feels that shared music making in a gathered assembly helps the body to come to life and to receive life back from one another. Worship requires music that sees, hears, gestures and inhabits space. Yet music is not just performed for the assembly but must involve the assembly in active participation in prayer. We cannot assume that the congregation does not hear or participate, and should begin to think about various levels of participation that will provoke the assembly to realize the joys of singing, which should extend beyond the sanctuary to everyday outside activities such as fellowship. Finally, Saliers feels that the ecology of singing is missing in many assemblies, and he recommends quarterly hymn sings to give new life to congregational participation.
Thomas Troeger completed the Thursday afternoon session with his presentation “God Made All Things for Singing: how music and worship form our identities as creatures.” Dr. Troeger began by stating that we are all ‘mud creatures’ who have had life breathed into us by God and who are inherently musical. We have a drum (heart) that beats 40 million times a year. We are all ‘orchestras’ and to know that one is musical is to be “Lost in Wonder, Love, and Praise.” But he warns that if we human beings forget our primordial identity, we are apt to sponsor some dangerous illusions—my group is better than yours or my race is better, etc. Who, then, will call us back to our primordial identity? Troeger feels that no one is better equipped to remind people who they are and to lead them back to their essential identity than the church musician. Because the church musician has the ability to provide the medium (music) to bring people back to God, Troeger feels that the School of Music is perhaps the most important school at the University of Iowa. The church musician’s role is to try to put people into harmony with basic life by teaching that to love God is to sing. “Hit the first note of a hymn and all disparate groups hit the same note.”
On Thursday evening, the River Valley AGO Chapter hosted a dinner for area clergy and conference attendees at First United Methodist Church in Iowa City. The conference worship service, entitled “Lost in Wonder, Awe and Praise,” followed the dinner. The homilist was Thomas Troeger, the liturgist Don Saliers, and Carole Terry was the organist. A special schola was arranged for and directed by T. Andrew Hicks.

Friday

Friday morning was devoted to a masterclass led by Carole Terry and included a recital by the undergraduate and graduate organ students at the University of Iowa. The masterclass in the Krapf Organ Studio demonstrated why Carole Terry has such national and international acclaim as a lecturer and pedagogue. Participating in the masterclass and the following recital held in Clapp Recital Hall were Jin-Ah Yoo, Erin MacGorman, Tom Hamilton, Julia Howell, Michael Davidson and Aaron Sunstein. Friday afternoon opened with a lecture by Dr. Saliers entitled “Humanity at Full Strength: Doxology and Lament in Christian Worship.” In this lecture, Saliers tells us that music has the power to touch into the deepest places in our lives. It touches even those souls who can’t sing well—music takes them to places for which they have no words. Texted music can create sensations—a way of understanding the world through deep affections. In the context of the Judeo/Christian traditions, those affections conjure up a very special object—God. Text and music allow for the possibility of joy with tribulation. The Christian assembly must develop a capacity for experiencing joy, delight, and praise as well as the capacity for grieving. In fact, the capacity to grieve is the most basic and most profound thing that a person can experience. In responding to a joyful or grieving song, we experience how music has the ability to shape and give meaning to a deep appreciation and to serve as a representation of the manner in which we take in the world. In discussing liturgy, Saliers feels that ‘good’ liturgy requires our humanity to be stretched to the fullest. His thesis is that one must know the psalms to know scripture; to illustrate this thesis, he made five points: one, that psalms are language of the human heart and are a rigorous reminder of life on earth; two, that psalms are addressed to God; three, psalms are integral to our movement through time; four, psalms are the crucible of encounter (through the psalms we hear God speaking to us); and five, singing the psalms requires that the assembly is aware of and accepts the double message that the psalms impart in terms of the mystery of God and the depth of humanity.
Thomas Troeger completed the conference lecture series on Friday afternoon with his presentation “Created to Create: how music and worship form our identities as creators.” He noted that when one delves into the whole notion of creativity, there lies a great danger that there are many things created by humanity that are perverse—war, torture, etc. However, to move into the depths of what is beautiful and good is the only direction that should be strived for in creation. Troeger feels that God took a great risk in creating those (we musicians included) who create. Troeger’s presentation can best be summed up by the following hymn text, The Crickets Chanting through the Night:

The crickets chanting through the night,
The windswept, whistling trees,
the birds that welcome morning light,
the humming, roaring seas
are each assigned the notes they sing
while we make up our part
and fashion God an offering
through our creative art.

The budding wood, the flowered field,
the mountain robed in snow,
the burrow and the nest that shield
the beasts from winds that blow
are from the same inventive mind
that dared to set us free
to probe how nature is designed
and bring new worlds to be.
Created to create, we ask,
O God, before we start
that you will join us in our task
by moving in our heart
so everything that we create,
compose, produce, invent
will help the earth to celebrate
and honor your intent.

Text: Thomas H. Troeger (born 1945), from Borrowed Light, ©1994 Oxford University Press, Inc. Used by permission. All rights reserved.
Carole Terry’s recital in Clapp Recital Hall on Friday evening was an eclectic program ranging from Sweelinck, Mendelssohn, Bach, Bolcom to Reger, Messiaen and finally to a thrilling presentation of three movements of the Vierne Symphony No. III. The entire recital reflected an intense personal involvement in each piece on the program and was enthusiastically received by a large and very receptive audience.

Saturday’s conclusion

The 2006 Institute for Sacred Music concluded with a roundtable discussion on Saturday morning. All three presenters discussed books that they have either published or that are in the works. The conference attendees and presenters discussed the need to (1) prepare the assembly so that they can better accept liturgy and music; (2) train seminarians in their role to properly lead the assembly; and (3) to continue with development of interaction between different religious organizations. In discussing ways to help in the formation of the assembly’s capabilities, it was noted that the use of children to lead the assembly in accepting various liturgical and musical paths should be considered and encouraged. Suggested reading on these subjects included Composing Music for Worship by Steven Darlington (Canterbury Press), and Music in Christian Worship by Charlotte Kroeker. The planning committee for this 2006 Institute for Sacred Music included Delbert Disselhorst, Brett Wolgast, Wallace Bubar and T. Andrew Hicks. Congratulations to this group for providing a most enlightening and engaging conference. And, of course, this not would have been possible without the talents of Drs. Saliers, Terry and Troeger.