The fiftieth anniversary of the death of Healey Willan (1880–1968)

Brian F. Gurley

Brian F. Gurley is director of music and organist at the Cathedral of the Immaculate Conception in Albany, New York. He currently serves as membership chair of the Conference of Roman Catholic Cathedral Musicians.

The Conference of Roman Catholic Cathedral Musicians (CRCCM) met in Kalamazoo, Michigan, January 8–11 for its thirty-fifth annual gathering. Thomas Fielding, director of liturgy and music at Saint Augustine Cathedral, designed and directed the gathering with help from Francis Zajac, director of liturgy and music emeritus at the cathedral; the support staff of the cathedral; and the CRCCM steering committee: Michael Batcho, director of music, Cathedral of Saint John the Evangelist, Milwaukee, Wisconsin; Teri Larson, director of music and arts, Basilica of Saint Mary, Minneapolis, Minnesota; Ezequiel Menendez, director of music and organist, Cathedral of Saint Joseph, Hartford, Connecticut; Joseph Balistreri, coordinator of music ministries, Archdiocese of Detroit, and director of music, Cathedral of the Most Blessed Sacrament, Detroit, Michigan; Crista Miller, director of music and organist, Co-Cathedral of the Sacred Heart, Houston, Texas; and Christoph Tietze, director of music and organist, Cathedral of Saint Mary of the Assumption, San Francisco, California; with Gerald Muller, Leo Nestor, and James Savage, advising.

 

Monday, January 8

Conference participants gathered at Saint Augustine Cathedral for Vespers.  Reverend Thomas McNally, Vice Rector of the Cathedral, celebrated Vespers, and liturgical music was provided by Thomas Fielding and the Cathedral Choir. Choral music included Unto Us is Born a Son, arranged by David Willcocks; Christmas Lullaby by John Rutter; Tollite hostias by Camille Saint-Saëns; Awake and Arise and Hail the New Morn by Fielding; O Virgin Theotokos, Rejoice by Roman Hurko; Transeamus usque Bethlehem by Josef Ignatz Schnabel; Gesu Bambino by Pietro Yon; and Magnificat by Giuseppe Pitoni. Francis Zajac welcomed all conference participants and gave a thorough history of the cathedral, including its various renovation projects.

Saint Augustine Cathedral was dedicated in 1951. It was designed in the Gothic Revival style by Ralph Adams Cram of Boston and originally served as a parish church in the Diocese of Lansing. In 1970, Pope Paul VI created the Diocese of Kalamazoo from portions of the Dioceses of Lansing and Grand Rapids, at which time Saint Augustine Church was consecrated the diocesan cathedral of Kalamazoo. The cathedral is home to a three-manual, forty-two-rank Nichols and Simpson organ of 2002.

Following dinner in the cathedral hall, all of the participants introduced themselves. New members and first-time conference participants for 2018 included: Adam Brakel, director of music, Saint James Cathedral, Orlando, Florida; Bruce Croteau, director of liturgy, Saint James Cathedral, Orlando; Felipe Delsart, director of the polyphonic choir and adjunct organist, Metropolitan Cathedral, Buenos Aires, Argentina; Terri Dunn, conductor at Saint Michael’s Choir School, Toronto, Ontario, Canada; James Grzadzinski, director of music and organist, Cathedral of Saint Raymond Nonnatus, Joliet, Illinois; Mark Loria, principal organist, Cathedral Basilica of Saints Peter and Paul, Philadelphia, Pennsylvania; Bruce Ludwick, director of music and organist, Cathedral of Saint Paul, Birmingham, Alabama; Matthew Meloche, director of sacred music, Cathedral of Saints Simon and Jude, Phoenix, Arizona; Andrew Motyka, director of archdiocesan and cathedral liturgical music, Archdiocese of Indianapolis, Indiana; Charles Nolen, director of music and liturgy, Cathedral of Saint Andrew in Grand Rapids, Michigan; Richard Siegel, assistant organist, Cathedral of Saint Raymond Nonnatus, Joliet, Illinois; and Richard Skirpan, Cathedral of Saint Patrick, Harrisburg, Pennsylvania.

 

Tuesday, January 9

On Tuesday morning, conference participants gathered for Morning Prayer at the cathedral. Prelude music was performed by David Jonies, associate director of music, Holy Name Cathedral, Chicago, Illinois. Jonies played Sonata No. 2 in D Minor, opus 60, movements 2 and 3, by Max Reger. Thomas Fielding played all service music for Morning Prayer, as well as Procession by William Mathias for postlude.

Following Morning Prayer, Reverend Bradley A. Zamora, director of liturgy and instructor in the Department of Liturgy and Music, Mundelein Seminary, Mundelein, Illinois, delivered a keynote address on the spirituality of the cathedral musician. Fr. Zamora exhorted conference participants to maintain active prayer lives, since cathedral musicians are to be disciples. He also reminded his audience of the distinction between “working for Mass” and “attending Mass” and described his own spiritual enrichment whenever he attends Mass “as a parishioner” in the assembly.

Prior to his appointment at Mendelein Seminary, Fr. Zamora served as associate pastor and director of liturgy at Holy Name Cathedral in Chicago. Formerly a parish music director, he maintains active membership in the National Associations of Pastoral Musicians, the Federation of Diocesan Liturgical Commissions, and the Patron of the Arts in Vatican Museums.

Following the keynote address, conference participants turned to the first of two CRCCM business meetings. Christoph Tietze, chair of the steering committee, led the business meeting and described the nomination and election processes for new members of the steering committee. Scott Eakins, treasurer, presented the financial status of the organization. Brian Gurley, membership chair, discussed the ongoing efforts to involve new cathedral musicians in CRCCM, and Marc Cerisier proposed technological options for much needed modernization and automation of membership initiations and renewals.

After lunch, conference participants then gathered at the Waldo Library Rare Book Room of Western Michigan University in Kalamazoo. Elizabeth C. Teviotdale, assistant director of the WMU Medieval Institute, delivered a lecture, “The Illustration of the Music of Christian Worship in the Middle Ages and Renaissance.” Teviotdale presented a fascinating array of illuminated chant manuscripts and offered possible theological, liturgical, and musical interpretations of the illuminations as paired with their antiphons and feasts. She also called attention to a trend in manuscript illuminations, in which they became less detailed and less obviously religious in nature. This trend probably resulted from an increase in the number of illuminations carried out by lay tradesmen and women rather than religious monks and nuns. Following the lecture, conference participants were able to view selected illuminated manuscripts in the Medieval Institute Library.

Elizabeth Teviotdale received her Ph.D. in art history from the University of North Carolina at Chapel Hill, and her main research interests are early medieval Christian liturgical manuscripts and their illumination, as well as the history of collecting.

Conference participants returned to the Radisson Hotel for a composers reading session. The reading session is a forum in which conference participants have the opportunity to sing through new compositions from their colleagues.

Conference participants then moved to Saint Augustine Cathedral in the evening for a choral concert performed by the choir, Audivi. Works included Advent Responsory by Richard Marlow; Steh Auf by Christoph Demantius; The Holly and the Ivy, arranged by Reginald Jacques; Lo, how a Rose e’er blooming, arranged by Michael Praetorius; Ave Maria by Robert Parsons; Tota pulchra es à 12 by Heironymous Praetorius; Gloria and Sanctus from Mass for Double Choir by Frank Martin; Once in Royal David’s City, arranged by Arthur Henry Mann; Sanctus from Missa Et ecce terræ motus by Antoine Brumel; Away in a manger, arranged by David Willcocks; A Spotless Rose by Herbert Howells; In the Bleak Midwinter by Gustav Holst; Magnificat by Arvo Pärt; Good Christian friends, rejoice, arranged by Charles Winifred Douglas; Hymne à la Vierge by Pierre Villette; and Silent Night, arranged by Malcolm Sargent. Audivi is a professional vocal ensemble founded in 2013 and based in Detroit. The ensemble specializes in lesser-known Renaissance choral music, but also performs choral music from all eras (www.audivi.net). For this performance, Audivi was under the direction of guest conductor Kimberly Dunn Adams, assistant professor of music and director of choral activities at Western Michigan University in Kalamazoo. The concert was presented as part of the Sacred Music at the Cathedral concert series of Saint Augustine Cathedral.

 

Wednesday, January 10

On Wednesday morning, conference participants traveled to South Bend, Indiana, for a day trip to the University of Notre Dame. Once on campus, Paul Thornock conducted an open choral rehearsal in the Gail L. Walton Rehearsal Room of the Coleman-Morse Building. The rehearsal repertoire included Sicut cervus and Sitivit anima mea by Giovanni Pierluigi da Palestrina; Come, let’s rejoice by John Amner; and Abendlied by Josef Rheinberger.

Following the open rehearsal and lunch on campus, conference participants gathered in the newly constructed O’Neill Hall for a lecture given by Peter Jeffery, who discussed chant and psalmody in the reformed [post-Conciliar Roman Rite] liturgy. Jeffery spoke about the relationship between Gregorian psalm tones and various vernacular adaptations (e.g., Anglican chant, Gelineau and Guimont psalm tones, and Meinrad psalm tones). He proposed the increased usage of psalmody in Christian sacramental preparation. For example, psalm refrains—set to music and relevant to any of the Sacraments—could be taught to children and adults. Upon completion of their formation, the candidates and assembly together could sing the psalm refrains as acclamations within the celebration of the particular sacrament.

Peter Jeffery holds the Michael P. Grace Chair in Medieval Studies and is professor of musicology and ethnomusicology at the University of Notre Dame.  He earned his Ph.D. in music history from Princeton University and received a “Genius Award” Fellowship from the John D. and Catherine T. MacArthur Foundation (1987–1992).

O’Neill Hall is the new home of the University of Notre Dame’s Department of Music, the Sacred Music Program, the Music Library, and new recital and rehearsal spaces. It is part of Notre Dame’s Campus Crossroads Project.

Following the lecture, conference participants enjoyed free time to explore Notre Dame’s campus, as well as open bench time on two of the university’s three Paul Fritts organs (Opus 24 of 2004, a two-manual, thirty-four-stop instrument in the DeBartolo Performing Arts Center, and Opus 37 of 2016, a four-manual, seventy-stop instrument in the Basilica of the Sacred Heart).

Following dinner, participants returned to the Basilica of the Sacred Heart for an organ concert given by Craig J. Cramer. Repertoire included Toccata in D minor, BuxWV 155, by Dieterich Buxtehude; Partita sopre diverse: Sei gegrüßet Jesu gütig, BWV 768, by Johann Sebastian Bach; Batalha de 6. Tom by Anonymous (seventeenth century); three Noëls by Jean-François Dandrieu; and Le Mystère de Noël by August Fauchard.

Craig Cramer is professor of organ at the University of Notre Dame. He received the Doctor of Musical Arts degree and the Performer’s Certificate from the University of Rochester’s Eastman School of Music. The concert was given in memory of Gail L. Walton, director of music and organist emeritus of the Basilica of the Sacred Heart and initiator of the Basilica organ project.

 

Thursday, January 11

Conference participants gathered for Morning Prayer at the cathedral. Prelude music was performed by Chris Stroh, principal organist at the Basilica of Saint Mary in Minneapolis, Minnesota. Stroh played the Prelude and Fugue in C Major, BWV 547, by Bach. Thomas Fielding played all service music, as well as Dialogue sur les grands jeux by Louis Clérambault for postlude.

After Morning Prayer, conference participants returned to the hotel for an update from the United States Conference of Catholic Bishops (USCCB) given by Reverend Andrew V. Menke, executive director of the USCCB Secretariat for Divine Worship. Fr. Menke described the work of the Secretariat, which includes primarily the preparation of liturgical books and the review of publications containing excerpts from liturgical books. He also elaborated on current projects, namely an updated Rite of Exorcism, excerpts of the Roman Missal (also referred to as the Book of the Chair, as it contains collects and Mass texts not prayed from the altar), the nearly completed edition of a Spanish-language Roman Missal for the United States, a new translation of the Rite of Dedication of a Church and an Altar, a new translation of the Rite of Blessing and Consecration of the Oils and Chrism, a Formulary for Saint Kateri Tekakwitha, a Spanish-language Book of Blessings, a new translation of the Rite of Baptism of Children (with an option for celebration during Mass), the new translation of the Liturgy of the Hours, a review of hymnody from the International Committee for English in the Liturgy (ICEL), a new translation of the Order of Christian Initiation of Adults (OCIA), and a new translation of the Rites of Ordination.

The morning sessions continued with the second business meeting, during which nominations to the steering committee were submitted for the upcoming election.

After lunch, Marc Cerisier delivered a presentation, “Technology for the Modern Cathedral Musician.” He highlighted the value of consistent music engraving and attractive service leaflets as visual aids to liturgical prayer. Cerisier then discussed types of software available for desktop publishing and music notation, and he demonstrated ways to prepare scores for display on tablet screens, as well as MIDI functionality for capturing organ registrations, recording, and playback.

Following the presentation, conference participants enjoyed free time to explore Kalamazoo and later gathered at Saint Augustine Cathedral for Mass. Most Reverend Paul J. Bradley, Bishop of Kalamazoo, was the celebrant and homilist. Choral music was provided by the Cathedral Choir, and repertoire included Kyrie from Missa L’hora passa by Lodovico da Viadana; Soul of Christ by Lance A. Massey (director of music at Saint Augustine Cathedral from 1984 to 1988); and Cantate Domino by Giuseppe Pitoni. Thomas Fielding played all the service music, as well as Prelude and Fugue in E-flat Major, BWV 552, by Bach, for the prelude; and Sonata Eroïca, opus 94, by Joseph Jongen, for the postlude.

After Mass, conference participants enjoyed an elegant closing banquet at which time appreciation was extended to Thomas Fielding, Francis Zajac, the Cathedral’s administrative staff, sponsors, and the CRCCM steering committee for organizing such a successful and enjoyable gathering.

The 2019 meeting of the CRCCM will take place in Seattle, Washington, in conjunction with the Cathedral Ministries Conference. It will be hosted by Saint James Cathedral.

Ann Labounsky

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

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

 

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

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

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

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

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

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

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

 

Mystic Modern

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

 

The liturgical commentator

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

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

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

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

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

 

The musical inventor

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

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

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

 

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

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

 

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

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

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

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

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

 

The littОraire

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

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

 

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

 

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

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

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

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

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

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

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

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

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

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

 

Visions of Amen

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

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

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

 

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

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

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

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

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

 

Notes

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

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

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

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

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

6. Lord, in Mystic Modern, 137.

7. Raba, in Mystic Modern, 186.

8. Rone, in Mystic Modern, 230.

9. Schloesser, in Mystic Modern, 266.

10. Ibid., 267.

11. Ibid., 257.

12. Stove, in Mystic Modern, 312.

13. Donelson, in Mystic Modern, 317.

14. Ibid., 318.

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

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

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

 

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

Nunc Dimittis

Ronald Kent Arnatt, 88, died August 23, 2018. He was born January 16, 1930, in London, England, and was a boy chorister at Westminster Abbey and King’s College, Cambridge. He was educated at Trent College, Derbyshire, Trinity College of Music, London, and Durham University. From the latter, he was granted a Bachelor of Music degree in 1954. In 1970, Arnatt was awarded a Doctor of Music degree from Westminster Choir College, Princeton, New Jersey.

Over the course of his career he held numerous positions, including instructor, American University, Washington, D.C.; director of music, Mary Institute, St. Louis, Missouri; professor of music and director choral activities, University of Missouri, St. Louis; director of music and organist, Christ Church Cathedral, St. Louis; founder and conductor, St. Louis Chamber Orchestra and Chorus; conductor and music director, Bach Society of St. Louis; director of music and organist, Trinity Church, Boston, Massachusetts; president, American Guild of Organists; director of music and organist, St. John’s Episcopal Church, Beverly, Massachusetts; professor of church music and department head, Westminster Choir College; and editor, ECS Publishing, Boston. He was also the recipient of numerous awards, fellowships, and prizes.

Ronald Arnatt married Carol Freeman Woodward, who died in 2017. They had two daughters who survive, Ronlyn and Sylvia. He is also survived by nine grandchildren and nine great-grandchildren.

 

Jon L. Bertschinger, 65, died July 13, 2018, in St. Joseph, Missouri. He was born July 25, 1952, in Burlington, Iowa. Bertschinger began taking piano lessons at an early age, followed by organ lessons on the new M. P. Möller organ at his church, Messiah Lutheran Church, in Burlington, in 1958. He sang in and accompanied one of the five choirs at that church while in junior high school.

Bertschinger began work for the Temple Organ Company when it moved to Burlington in 1966, helping to install the rebuilt organ at First Methodist Church in 1967. He was still working with David Cool, son of the company’s founder, Fred Cool, when the church burned in 2007, and he accomplished the tonal finishing for the new 60-rank organ for the rebuilt church.

Bertschinger was on the volunteer staff for the Auditorium and Temple in Independence, Missouri, performing recitals under the direction of Jan Kraybill, former director of music for the Community of Christ Church. He also had regular church jobs in St. Joseph, sometimes two at a time, playing over the years at Westminster Presbyterian, Trinity Presbyterian, First Christian, and, up until his death, Brookdale Presbyterian.

 

Wesley Coleman Dudley, II, 85, of Williamsburg, Virginia, and Bar Harbor, Maine, died July 25 in Williamsburg. He was born in Buffalo, New York, December 15, 1932. He attended Nichols School and graduated from St. Paul’s School, Concord, New Hampshire, before receiving his bachelor’s degree from Yale University, New Haven, Connecticut. After two years in the United States Navy in Hawaii, he returned to Buffalo in 1958 to work at Worthington Pump Company. Six years later he became an entrepreneur, managing Auto Wheel Coaster Company, North Tonawanda, New York, before joining his family’s management office. He began spending winters in Williamsburg, Virginia, and summers in Bar Harbor, Maine, allowing him to explore his two dominant passions: pipe organs and boating.

A quiet philanthropist, he supported many projects anonymously, but there was one exception, the public radio program, Pipedreams. He was also a frequent donor to the Organ Historical Society.

Wesley C. Dudley was preceded in death by his daughter, Katherine Mary Dudley. He is survived by his wife of sixty-two years, Lucinda Nash Dudley, and his children, Nanette (David) Schoeder, Donald M. (Janet) Dudley, three grandchildren, Nicholas Schoeder, Katherine Dudley, and MacLaren Dudley, their mother Meg Dudley, and two step-grandchildren, Grace and Madeleine Waters. Memorial contributions may be made to Minnesota Public Radio, attn. Jamie Ziemann, 480 Cedar St., St. Paul, Minnesota 55101, or to the Dudley Scholarship at the Eastman School of Music, attn. Suzanne Stover, 26 Gibbs St., Rochester, New York 14604.

 

Steven E. Lawson, 63, of New York, New York, died suddenly, August 19, of natural causes. He had completed his usual Saturday evening practice at the Church of the Heavenly Rest, where he had served as assisting organist for 21 years, and failed to show up on Sunday morning.

Lawson was born September 9, 1954, in San Diego, California, attended elementary school in Fullerton, California, and high school in Topeka, Kansas. He earned the Bachelor of Music degree in organ performance at Oklahoma City University, where he studied with Wilma Jensen, and the Master of Music degree in organ performance at Indiana University, also studying with Wilma Jensen. At Indiana University, he minored in carillon performance and accompanied the University Singers, working with conductors Robert Shaw and Margaret Hills. Before his appointment at the Church of the Heavenly Rest, Lawson served St. Luke’s Lutheran Church near Times Square in New York City for ten years.

As an active member of the New York City Chapter of the American Guild of Organists, Lawson served as registrar, webmaster, and editor of the chapter’s concert calendar, but his towering achievement was the New York City Organ Project (NYCOP). Starting with his interest in gathering the histories of various pipe organs in churches he served or played in, the NYCOP grew into a seemingly limitless body of information, published online as part of the website of the New York City AGO Chapter. Thousands of organs are diligently documented with histories, specifications, and photographs. (For example, see the documentation of organs at the Church of the Heavenly Rest: www.nycago.org/organs/nyc/html/HeavenlyRest.html.) Friends and colleagues have joked that no one knew the organs of New York City as well as Lawson, given the countless hours he traveled around the city carrying heavy photographic equipment.

Lawson’s passion for collecting and making available this type of information drew him to the Organ Historical Society’s Pipe Organ Database, where he continued his vast contribution to the art of the organ, expanding his boundaries from New York City to include the entire United States. He worked closely with the OHS Database Committee, contributing and updating countless entries of organs, and behind the scenes with the development of a new, more user-friendly version of the database.

Steven E. Lawson is survived by his parents, George W. Lawson and Doris E. Lawson, and his cousin Linda Driskel.

­—John Bishop

 

Frank G. Rippl, 71, died August 11, in Appleton, Wisconsin. Born in Neenah, Wisconsin, Rippl earned the Bachelor of Music Education degree from Lawrence University Conservatory of Music, Appleton, where he minored in organ, studying with Miriam Clapp Duncan. He received a Master of Music degree in Orff-Schulwerk from the University of Denver. Rippl also studied at the Cleveland Institute of Music, as well as the Royal School of Church Music in England.

In 1979 he co-founded the Appleton Boychoir, for which he conducted and played organ for 26 years until his retirement from the organization in 2010. He initiated the Boychoir’s popular Festival of Nine Lessons and Carols held each Christmas in Memorial Chapel, Lawrence University. During Rippl’s tenure, the choir performed as choir-in-residence at the Green Lake Festival of Music under Sir David Willcocks and toured nationally and internationally.

Rippl taught elementary vocal music in the Appleton Area School District for 33 years. Upon retirement from school teaching, he pursued additional organ study with Wolfgang Rübsam. In 1996 he founded the Lunchtime Organ Recital Series held each summer in the Appleton area, attracting organists from all over the country.

Rippl began playing the organ at St. Mary Catholic Church, Menasha, later at Saint Bernard Catholic Church, also of Menasha. He was organist and choirmaster of All Saints Episcopal Church, Appleton, for over 46 years (1971–2018), retiring January 7. At his retirement, the parish established a choral scholarship for Lawrence University students to sing in the church’s choir. (For information on Frank Rippl’s retirement celebration, see the April 2018 issue, page 8.)

Rippl served as dean of the Northeastern Wisconsin Chapter of the American Guild of Organists, was active in the Organ Historical Society (OHS) and the Packerland Theatre Organ Society, and performed on Minnesota Public Radio’s Pipedreams. He penned numerous OHS convention reviews for The Diapason. He accompanied silent movies on the organ for over 20 years for the American Theatre Organ Society. He loved teaching and the pipe organ, and combined these two passions by giving organ lessons to many students.

In 2007, Rippl received the Rotary Club Paul Harris Service Award for service to the community; he played for the Appleton chapter’s weekly meetings for many years. While a student at Lawrence he was Vince Lombardi’s favorite pianist at Alex’s Crown Restaurant, as cited in David Moraniss’s When Pride Still Mattered. In 2014 he became director for the new Memory Project choir, “On a Positive Note,” for those suffering from memory loss and their families.

Frank Rippl is survived by his wife of 43 years, Carol Jegen, his brothers Bill Rippl, Rick (Marie) Rippl, and Dan (Becky) Rippl, as well as numerous extended family members. His funeral was held August 21 at All Saints Episcopal Church, Appleton. Memorial donations may be directed to All Saints’ Episcopal Church, Appleton, the Appleton Boychoir, or his family for an organ scholarship.

 

James Ralph Verdin, of Indian Hill, Ohio, died August 8. He was born July 30, 1936, in Cincinnati. He grew up in Mariemont and graduated from Mariemont High School in 1955. After graduation, Verdin served in the United States Army.

Verdin was president and chief executive officer of the Verdin Company of Cincinnati, a family-owned business since 1842 that installs bells, tower and street clocks, electronic carillons, and organs across the United States and abroad. Notable installations include the World Peace Bell, the Ohio Bicentennial Bell Project, and the Verdin Mobile Bell Foundry.

Verdin’s vision to redevelop and transform the Pendleton Neighborhood in Over the Rhine, Cincinnati, led to the founding of the Pendleton Art Center, Pendleton Square Complex, the old Car Barn (Nicola’s Restorante), and the restoration of St. Paul’s Church. The church became the corporate offices of the Verdin Company and is now the Bell Event Centre.

A funeral Mass was celebrated August 16 at Old St. Mary’s Catholic Church, Cincinnati. James Ralph Verdin is survived by his wife Carole (nee Conners), daughter Jill (Sam) Crew, and grandchildren Caroline Verdin Crew and Samantha Verdin Crew. Memorials may be made to Summit Country Day School, 2161 Grandin Road, Cincinnati, Ohio 45208.

Steven Egler

Steven Egler is Professor of Music Emeritus at Central Michigan University, Mt. Pleasant, where he taught organ for 41 years. He is also director of music and organist emeritus at First Presbyterian Church, Mt. Pleasant, where he served for 35 years (1976–2011).  He is currently dean of the Saginaw Valley Chapter of the American Guild of Organists.

This interview with Morgan and Mary Simmons of Evanston, Illinois, longtime musicians (1968–1996) at Fourth Presbyterian Church, Chicago, reveals their strong relationship as evidenced in their 65-year marriage (1953–present). We met on July 29, 2017, at their home in Evanston, where they have lived for 50 years.

They discussed their rare collaboration in several positions throughout the years, and they shared wonderful anecdotes about their time as students at the Union Theological Seminary School of Sacred Music, various church positions, and music making in general. The Simmonses shared the importance of their respective families and the influence that their families had on them and their careers as individuals and as musicians.Morgan and Mary also revealed insights into working with two high-profile pastors—the third and fourth respectively—of Fourth Presbyterian Church:  Dr. Elam Davies (1968–1984) and Dr. John Buchanan (1985–2012). 

Thanks to Ken Wuepper of Saginaw, Michigan, for audio technology support, and to Morgan and Mary Simmons for their careful editing assistance.

 

Steven Egler: Morgan, let’s begin with you telling us about your childhood and formative years.

Morgan Simmons: I was born in Andalusia, Alabama, April 6, 1929. Although I only had one sibling, my extended family was huge with 50 first cousins. Both of my parents came from large families, and my paternal grandmother was the oldest of 16, 14 of whom I knew.

Since both my grandmothers lived across the street from each other, and I lived only a block away, I got a lot of attention growing up.

 

Were you the oldest?

Morgan: No, my sister was three years older, and for both of us family was exceedingly important.

 

Recall for us your earliest musical experiences.

Morgan: I sang in the children’s choir of the First Methodist Church of Andalusia, and I started piano lessons when I was in the fourth grade with a very old-fashioned lady, Josie Lyons, who taught piano in the ladies’ parlor of the Methodist Church. She was a real taskmaster. If we were late to lessons we did not have a lesson, but we were still charged. She was also the organist and choir director of the church and wore very interesting attire for Sunday worship—a white satin surplice with a purple full-length skirt and matching scull cap for winter months; a white lace surplice with black skirt and matching cap for the summer.

I also took up clarinet but never perfected it; then at age 15, I began organ study. This opened an exciting new chapter in my life.

 

Mary, please tell us about your early years.

Mary Simmons: I was born February 22, 1930, in Centralia, Illinois. When I was six, we moved to Carbondale, Illinois, and I had a wonderful childhood with my sister who was five years older than I and my brother who was three years older. 

Unlike Morgan, I did not come from a large family. My mother was one of six children, and my father was an only child. This was the family that I mostly knew.

When we moved to Carbondale, I became a piano student of Helen Mathis, later Vogler, who was head of the piano department at Southern Illinois University. I studied with her until I graduated from high school, and it was good that she took such great interest in me.

When I was in the eighth grade, my mother thought that I was getting bored with the piano and suggested that I would like to study organ.

I studied organ at the Presbyterian Church in Carbondale with Eloise Thalman, who was a very good organist and took me under her wing. I loved it from the first day that I started, and during the summer, I got up early and rode my bicycle to the church to practice because I loved it so much. 

After having had a few lessons that same summer, Mrs. Thalman came to my home and said she would be taking her husband to the Mayo Clinic and asked me to play for church. What a shock that was! From that point on, I was hooked.

Morgan: Mary didn’t say that she has perfect pitch, which was discovered before she was six years old. Her native abilities are far greater than mine: I’m not a gifted, natural musician and have always had to work for everything I’ve done, so that has figured in our musical experiences through the years. 

It has occurred to me that one of the big factors that has enhanced my life is related to World War II. My father was in the military, and when I was a junior in high school we moved from Andalusia to Fort Bragg, near Fayetteville, North Carolina, which was the beginning of a totally new experience for me.

Shortly after arriving at the army base, I had the good fortune of studying organ with a chaplain’s assistant, Lee Sistare, who was a graduate of Union Theological Seminary’s School of Sacred Music where he had been a student of Clarence Dickinson. He introduced me to Dr. D.’s Technique and Art of Organ Playing and plied me with stories of church music in the “Big Apple.”  

During my stay at Fort Bragg, I sang in the Chapel Choir. The chapel was only two doors from our quarters and had a small, two-manual Hilgreen-Lane organ where I was able to practice. 

Following my two years in Fayetteville, I returned to Andalusia for my senior year in high school and had lessons with another Union graduate, Henry Whipple, who lived in Montgomery. I took the bus every other Saturday to Montgomery for lessons with Mr. Whipple, who had been a student of Palmer Christian and Clarence Dickinson. On those same Saturdays, I had piano lessons with the  distinguished pianist Lily Byron Gill. She had studied with Moszkowski in Paris and was a teacher of the old school, who taught Czerny and Hanon, so I was exceedingly fortunate. 

 

How did you learn about DePauw University?

Morgan: A young chaplain, who was from Indiana and knew about my interest in organ and church music, recommended that I consider DePauw University in Greencastle, Indiana. I had never heard of the school, yet I was determined to go to Union once I had completed my bachelor’s degree. I was granted a Methodist scholarship and thus attended DePauw for my undergraduate study. 

I appeared in Greencastle green as a gourd, having taken the train from Alabama. Alas, I arrived without my wallet! It had worked its way out my hip pocket and went to Chicago on the Monon railroad. Believe it or not, it was returned to me a couple of days later with all the money still in it, so it was another of those serendipitous experiences that has graced my whole life.

My first-year organ teacher was Bernice Mozingo, a graduate of DePauw, and who had studied with Parvin Titus and Palmer Christian. The organ professor at DePauw, Dr. Van Denman Thompson, was very particular about taking first-year students, but at the beginning of my second year, I began my study with him. He was unlike any musician I had ever known.  

A larger-than-life individual, he graduated from New England Conservatory in one year, took postgraduate work at Harvard, and was teaching college in Arkansas at age 19. He came to DePauw when he was 20 and taught for 47 years. 

His wife, Eula Mae, blind from age three, was a very accomplished musician in her own right. Together they had seven children, the youngest of whom they named Lynnwood in honor of the person known by many as America’s greatest organist, Lynnwood Farnam. 

He was also teaching and performing Messiaen and other contemporary composers long before many other organists of the day. 

The organ used for teaching was in Gobin Memorial Methodist Church, a four-manual vintage Kimball instrument with fabulous strings, and before I arrived, the Aeolian-Skinner Company had added an unenclosed positive. In 1943, a two-manual “Baroque” organ was installed in the balcony, so we had the best of both worlds.

In terms of teaching, he was unique. During an opening conversation at the console, he would sit facing the stop jams and comment on my playing; then he would leave me alone while walking up and down the aisles of the church, return and say, “I think you’d be better to put your third finger on the B-flat.”  

He had an incredible ear. A fellow student said he called up to him during one lesson, “The vacuum cleaner is sounding a flat F sharp. You’ll have to play a little louder.” Besides being a wonderful teacher, he was a fabulous performer and improviser. 

Marcel Dupré came to the campus to play in 1948, and l listened in the back of the church while Dr. Thompson demonstrated the organ for Dupré by improvising a lengthy theme and variations. Upon its conclusion, Dupré stood up and shouted, “Prima, prima!” 

I had wonderful experiences at DePauw and made life-long friends with such people as Charles Heaton and Maureen and Art Carkeek. It was here that I was introduced to the A.G.O. There was a student chapter, and I got my feet wet during my senior year when I served as dean.

 

Mary, please tell us about your college experience and study.

Mary: When I graduated from high school, I was determined to continue organ study but also piano. I went to the University of Illinois because that was a tradition in my family. My grandfather, my father, my mother, my mother’s brothers and sister, and their spouses, as well as my sister and brother and their spouses, were all graduates, so it was a given that I would join the “club.”

I started out as a double major in piano and organ, but after two years I decided to drop the piano to a minor and really concentrate on organ. My teacher was Paul Pettinga, a fine pedagogue and a graduate of the Oberlin Conservatory.

When I graduated, I wasn’t quite sure what I wanted to do; however, my brother, who was a ministerial student at Union Theological Seminary in New York, told me about the School of Sacred Music there.

I interviewed with Hugh Porter, was accepted, and attended from 1951–1953. That was the beginning of a wonderful relationship with Hugh Porter and his wife Ethel, which was enhanced by experiences and the varied opportunities that the city had to offer.

 

Was two years the typical amount of time that it took to complete the Master of Sacred Music degree, and did it include fieldwork as well?

Mary: Yes.

 

What was Union Seminary like when you arrived in 1951?

Morgan: Mary and I both arrived at Union the same year—the fall of 1951—and were, of course, overawed by the city. It was the “golden age,” both for the seminary and for the city of New York in terms of church music. Reinhold Niebuhr and Paul Tillich were both at their prime as professors at Union.

Hugh Porter was director of the School of Sacred Music, having succeeded Clarence and Helen Dickinson, who were still around and still teaching. They came on Wednesday, which was known as D-Day. 

Mrs. Dickinson was quite a character and was the first woman to have received a PhD from Heidelberg University. She was said to be able to talk the horns off of a Billy goat and that she had talked her way into a required course that had been previously closed to female students. She wrote her doctoral dissertation, in German, on Italian art of the Renaissance. 

The Dickinsons taught a course about the history of sacred music, and Dr. D. taught
a course on oratorio solo accompaniment.

Both Mary and I studied with Hugh Porter whose style of teaching was quite a contrast to what I was accustomed. He was very much on-the-bench and over your shoulder while humming and tapping rhythms and penciling, and it took some time to get used to his more hands-on approach.

 

Would you liken him to anyone more recent, such as Russell Saunders’s style of teaching?

Morgan: Perhaps. He had studied with Lynnwood Farnam, a perfectionist of the first order. I have no first-hand knowledge of Russell’s style, but I had the good fortune to study one summer with Arthur Poister following my doctoral degree. With him the music was paramount—the technique secondary!

I also studied with Marilyn Mason who emphasized technique: careful fingering and pedaling. With Dr. Thompson you learned by osmosis!

In New York, one could experience an oratorio every Sunday. At that time, Dickinson was at the Brick Church, Frederick H. Candlyn was at St. Thomas, Harold Friedell was at St. Bartholomew’s, Norman Coke-Jephcott was at the Cathedral of St. John the Divine, Robert Baker was at First Presbyterian Church in Brooklyn, and Vernon DeTar was at Ascension. DeTar was very smart: he presented his oratorios on Monday evenings, thus avoiding competition.

Those were exceedingly memorable occasions; I remember DeTar conducting Honegger’s King David with the Witch of Endor being portrayed by Madeleine Marshall, who was the diction teacher at Union and a wonderful person. We became close friends, and she subsequently came to Evanston to do a program for our A.G.O. chapter. It was a heady time to be in New York. No question!

 

Mary, what can you say about your time at Union?

Mary: My experience was a little different from Morgan’s. He more was interested in the theological studies than I was, although I loved being there and making friends. We had chapel five mornings a week and, like many of us who had jobs related to the seminary, I was in charge of the choir robes. I was constantly cleaning the robes, removing candle wax, and replacing collars. 

I especially remember having a course from Harold Friedell on writing descants. I loved doing that and composed some pretty good ones as a result. I also studied composition with Norman Lockwood for a very short time.  

During my second year, I served a small church in the Bronx with an integrated congregation. In spite of the fact there were so few children in the area, they wanted me to start a children’s choir, so we scheduled the rehearsals for after school. It was an extra trip for me, because I had to take two separate subway lines and a bus to get to the church. 

I did, however, manage to get a small choir to perform some decent anthems. It was a learning experience for me, and I especially enjoyed the children. 

When Morgan and I were married, one of the fathers brought some of the children to our wedding. It was such a thrill to have them there.

 

Morgan, please tell us about your fieldwork experience at Union.

Morgan: For two years, I was fortunate to serve a Lutheran church in New Rochelle, which had had a Union person before me. We were able to perform Messiah with outside soloists (“and I accompanied,” whispered Mary). 

For the first time I had the joy and privilege of working with children’s choirs. Years later after going to Fourth Church, I realized how much I missed this phase of music ministry.

It was a tradition that the Porters invited the entire student body to their cottage in Connecticut for a retreat at the end of each academic year. That’s when Mary and I became serious with one another. The following October, we became engaged and made plans to be married in James Chapel at the seminary. Because our parents and many friends would be attending our commencement, we set Sunday, May 17, 1953, as our wedding date. Dr. Lewis J. Sherrill, author of a powerful book, The Struggle of the Soul, and my spiritual advisor, performed the ceremony. Like the Porters, he and Mrs. Sherrill became like family to us.

Hugh played for our wedding, and our reception was held on the 15th floor of Riverside Church. We left the city for our honeymoon in pouring rain, drove up the Hudson to a rustic cottage, and returned Tuesday for commencement to receive our Master’s degrees. You can imagine the flurry of activity surrounding all of these events!

Following graduation in the summer of 1953, Mary and I were named as musicians for the first Montreat Conference in North Carolina. We accepted this invitation with the provision that, if I were drafted, I would not be able to fulfill my obligation to the conference. Sure enough, I was drafted and had to return to Alabama to report for duty, leaving Mary alone to complete the term. Upon my return to Alabama, my father was diagnosed with a serious illness for which I got a month’s deferment. 

I was in the infantry and trained at Fort Jackson, South Carolina, in the crack platoon of the division. The only way that I got through the ordeal was to rely on my sense of humor and say to myself, “If only so-and-so could see me now, crawling with a rifle on my belly under live ammunition!” We were known as the top unit with an A number-one record for performance. 

 

What do you mean by “crack”?

Morgan: “Crack” refers to the discipline that was used in an attempt to “break” (or “crack”) you, but I got through it. 

As fate would have it, Frederick Kent, who had been in the class ahead of me at DePauw, worked in the Third Army Chaplain’s Office at Fort Jackson. He asked me where I would like to be stationed after basic training, and I said Fort Benning. This was the closest base to my home in Alabama and where my sister and brother-in-law were stationed. Being another serendipitous experience and following those eight weeks of hell, I ended up with a plum job at Fort Benning. I was able to practice, took a speed-reading course, and enrolled in a French course, knowing that I was going to need it for my doctorate.

 

Mary, where were you at this time?

Mary: I was with Morgan’s parents in Andalusia. Upon Morgan’s return home after basic training, his father brought out a bottle of champagne for celebration.

Describe your time in Columbus, Georgia, and your activities there?

Mary: After this, we moved to Columbus, adjacent to Fort Benning, where I got a job on the post and did some organ subbing in the area.

Morgan: During that time, we got involved in the church music life of Columbus and were instrumental in founding the Columbus Chapter of
A.G.O., for which I served as its first sub-dean.

 Since I was stationed there for 18 months, we also determined that, if Mary got pregnant by a certain time, we’d be able to take advantage of the Army hospital. It worked and our son, David, was born on May 5, 1955. We call it a historic birthday: 5555!

I was released from the Army that June and then attended summer school in New York to begin work on my doctorate at Union. 

 

Please tell our readers about your year (1955–1956) in England where you attended the Royal School of Church Music.

Morgan: Prior to separation from the Army, I applied for a Fulbright Scholarship, and the following September, Mary and I and our four-month-old son sailed for England where I began study at the Royal School of Church Music at Croydon. At that time and for many years, the Royal School was housed in Addington Palace, which once served as the summer palace of the Archbishop of Canterbury. Mary, David, and I had gracious accommodations on the second floor of the magnificent edifice. 

Cyril V. Taylor, a very fine biblical and musical scholar, was the warden of the School. He had been with the BBC Radio Ministry, and at the RSCM, he taught courses on psalmody and hymnody. This is where I became interested in the subject of my doctoral dissertation: Latin Hymnody: Its Resurgence in English Usage. Subsequently, I researched the translation of Latin hymns into English and did a fair amount of research at the British Museum in London.

I had a few organ lessons with Sir William Harris who, at that time, was organist to the Queen at Windsor. I took the Langlais Suite Brève to one lesson, and after hearing one page, he shut the book and said, “I will not listen to such music.”

Then I had the audacity to think I could study with Herbert Howells at the Royal College of Music. During our initial session and in no uncertain terms, he informed me that I wasn’t ready for him!

He sent me to William Lovelock, professor at Trinity College in London. Like Van Denman Thomspon, he was also a mind-blowing musician. He could write out a melody, harmonize it by writing the alto line, then the tenor, and then the bass, just one voice at a time. So I had almost a year’s study of basic harmony with Lovelock, which complemented my undergraduate and graduate school experiences. 

Gerald Knight, director of the Royal School, was a gracious host to Allen Sever (another Fulbright Scholar) and me and took us on trips to Ely, York, and other cathedral cities. 

I also had the amazing opportunity of hearing Lessons and Carols at Salisbury and King’s College, Cambridge.

We were introduced to Prince Philip during a reception for all Fulbright scholars at the English-Speaking Union. Another time, Sir William McKie, organist at Westminster Abbey, entertained Mary and me for tea. These encounters were among the highlights of our time in England. 

 

After being in England for a year, you returned to Union where you pursued your Doctor of Sacred Music degree.

Morgan: Yes, but unfortunately, we had to shorten our time in England because of my father’s illness, so we returned four weeks earlier than had been scheduled. 

My father died in July 1956, and we returned to Union that September where I began my doctoral study. 

I also assumed the position of minister of music at the Bound Brook Presbyterian Church in Bound Brook, New Jersey, succeeding our friend, Charles Heaton, who had just completed his doctorate at Union. It turned out to be a wonderful experience since the church had a long history of fine church music going back to the days of Ifor Jones, esteemed conductor of the Bach Choir Festival in Bethlehem, Pennsylvania.

 

Of mention on the current website of Bound Brook Presbyterian Church is: “Many of our former directors of music have become of note in their field. Ifor Jones who was here in the 1930s became the third director of the Bach Bethlehem Choir and has edited many Bach cantatas and anthems. Morgan Simmons was here in the 1950s and went to and retired from Fourth Presbyterian Church in Chicago. Other noted names are Charles Heaton and Clifford Case, former U. S. Senator.”

Morgan: Thanks for doing your homework! I had not known of Senator Case’s relation to the church, which is the third oldest church in the state of New Jersey, founded in 1688, and has missed only one service in its history. That was when a battle was being fought during the Revolutionary War on the church grounds. 

We had a blizzard one year while we were there, but we held church with 17 in the choir and 50 in the congregation. I was never so proud of a choir!

Ifor Jones and E. Power Biggs had been contemporaries at the Royal Academy of Music in London, and both came to the United States in 1930. Although Jones was an organist, Biggs excelled in organ and Jones in choral work.

The Bound Brook Church offered abundant opportunities to put into practice what I had already learned and was continuing to learn. 

We had a large children’s choir program of six choirs and enjoyed annual subscriptions to children’s concerts in New York City for six Saturdays each year. They heard orchestral music, took boat trips, and learned about city life—a testament to the generous support of the congregation.

There was a good choir library, also. During our first year, we did the Bach Magnificat, about which the chairman of the music committee was initially very uncertain, but she was delighted that we could actually “pull off” something like that! 

 

Was Mary with you in that position?

Morgan: Oh, yes. Mary was always there accompanying.

 

So Mary, were you playing all of those oratorio accompaniments before they became published scores for organ?

Mary: Yes. I always loved accompanying, even in high school.

Morgan: Our second and third children were born while we were in New Jersey—one between children’s choir rehearsals on a Saturday morning, and the other between church services on a Sunday morning. 

 

How convenient!

Mary: We had a good apartment that came with the job, good train service into New York, and made lifelong friends.

Morgan: At Union, I was studying during the summer with Marilyn Mason (as mentioned above) who was also working on a doctorate. Plus, I studied with John Huston, organist at First Presbyterian Church.

Also mentioned earlier, my doctoral dissertation centered on Latin hymnody. It included the study of plainsong hymns being introduced to the Church of England during the middle and latter part of the nineteenth century.

The dissertation was accepted by Oxford University Press in New York but was rejected by the London office, so it was never published. Mary did all the typing of the 300-page document, and I penned in more than a 100 musical examples in four copies, no less.

 

Did you include footnotes?

Morgan: Oh yes!  

Mary: And I was pregnant at the time!

Morgan: In addition to the dissertation requirement, I had to write annotated program notes for six organ concerts and six choral programs.

 

Now, tell us about your move to Evanston and your job at First United Methodist Church.

Morgan: After six years at the church in New Jersey, I received a joint appointment here in Evanston at First Methodist Church, which became First United Methodist Church, and Garrett Seminary, which became Garrett- Evangelical Theological Seminary. That appointment began in January 1963, and I succeeded Austin Lovelace in both of those positions. Once again, we had the opportunity to do excellent repertory at First Methodist. 

Before Alice Millar Chapel was built in 1962, the church was closely associated with Northwestern. It was the site of many of the university choral concerts as well other musical events.

Shortly after we arrived, the church was the venue for an all Randall Thompson concert with Randall Thompson himself in attendance. On many occasions, we collaborated with the choral forces at Northwestern.  

Mary was technically not on the staff, but she did all of the organ accompanying for the church. We made many close friends, both at the church and at Northwestern.

 

Mary, how did you deal with the orchestral reductions to piano that were then the only available keyboard scores for these large choral works. Did you think that this was a difficult task at all?

Mary:  We did consult the orchestral scores, and I could pull out things that were important. Most of the time, however, I used the accompaniments in the vocal score in order to figure out what should be highlighted.

Morgan: One of Mary’s specialties was the Brahms Requiem, which we performed both in Evanston and later at Fourth Church. In addition to the organ, we added timpani and harp. 

With other scores, such as the Mozart Requiem, we used orchestra, although the first time we did the Mozart at Fourth Church, we used just the organ.

 

Speaking just a bit ahead of ourselves, what was the condition of the organ when you first went to Fourth Church? 

Morgan: It was the original 1914 E. M. Skinner organ that had undergone some additions and changes in the late 1940s, but there had been no mechanical changes. There were no general pistons, yet it had three master pistons that controlled divisional pistons number four, five, and six but not the couplers. We also used one of those master pistons as the general cancel since there was none, and it was important for silence. Needed sound could be provided by the crescendo pedal! 

That first year, Mary played the Mozart Requiem without general pistons, and it was quite something. Also, the organ had 230 dead notes when we went there!

 

Why did you move from First United Methodist, Evanston, to Fourth Presbyterian Church, Chicago?

Morgan: Essentially, I was not reappointed to my position at the church in Evanston, not on musical grounds but rather ministerial difficulties. There was much turmoil going on in the church at the time, and I was going to be without a job. 

One Sunday in June 1968, a distinguished gentleman appeared after the postlude and introduced himself as chairman of the music committee of Fourth Presbyterian Church. I knew that Fourth Church was looking for an organist, but I also knew that it was the sort of place where one did not apply. He said that they were looking for a new organ and wanted to know what my opinion was. He gave to me the names of three companies that they were considering, complimented me on the service, and left.

That afternoon I received a call from Elam Davies, pastor of Fourth Church, who said that Mr. McLeod and his wife had attended First Methodist Church that morning and liked what they heard. He then invited me to have lunch with him the next day and told me that they were looking for a new organist. We met for an interview, after which he offered me the job. He said that he had plenipotentiary power and was able to do this if I was interested. I told him that the offer was very enticing, but that I had an appointment with a pastor from another church and was not yet in a position to make a commitment.

The next evening I met with Louis Evans, Jr., pastor of the Presbyterian Church in La Jolla, California, who did not have plenipotentiary power and who was not in a position to offer me the job.

The next morning, Elam called me and inquired where this church was. I told him, and he soon got back to me after having looked up the statistics and said, “It looks like a good church, but there’s only one Fourth Church!” I told him that I thought he had majored in persuasion in seminary, and the rest is history. I never had a contract, never had a secretary.

 

What about the administration of the music program at Fourth Presbyterian?

Morgan: I did all of that myself as well as all of the church publications for a time. I did all of my own typing, along with Mary’s assistance in proofreading.

Right at the beginning of my tenure, the organ was front-and-center: they were definitely going to replace the instrument.

Mary: I’d like to intersperse here that it was Elam who suggested that I should be on the payroll. Thus, I became a regular member of the paid staff as associate organist.

Morgan: Unlike any other pastoral relationship that I had prior to this, there was a bond with Elam right from the beginning. We worked together from 1968 to 1984.

At one point, there were a couple of disgruntled choir members who tried to get me fired. Elam said that, even if there were no choir remaining in the loft, I would still be organist and choirmaster. That’s how strong his support was for me. Even after his retirement to Bethlehem, Pennsylvania, we remained close friends.

One of my biggest responsibilities was developing the choir. Dr. Davies gave me the authority to hire and fire as necessary, but it took me four to five years to create the choral sound that I carried in my head.

The choir was all paid, and as a result, one always exchanges one set of problems for another. Having never worked with a paid singer before, let alone an all-paid choir, I was presented with a whole bevy of challenges and potential for tension in the ranks as well as dealing with prima donnas.

 

Please talk about the installation of the Aeolian-Skinner in 1971.

Morgan: Elam Davies did not have a good experience with the organ in his previous church in Pennsylvania. As a result, he was determined that the organ was going to be an Aeolian-Skinner, and we engaged Robert Baker as the consultant. We also worked closely with then president of the Aeolian-Skinner Company, Donald Gillette.

The organ was finally installed in the fall of 1971 and was essentially crammed into a very tight and remote space. It replaced the E. M. Skinner instrument of fifty-nine ranks with one of 125 ranks, which made for even tighter quarters.

The big problem was that Aeolian-Skinner was essentially bankrupt at the time, and they cut all kinds of corners on the mechanics of the console, including the combination action, which was very unsatisfactory and which eventually had to be completely replaced. Robert Baker played the dedicatory recital, and we had an organ recital series during the rest of our tenure.

 

Considering that you were there as the organ was being planned, what input did you have regarding the stoplist?

Morgan: I insisted that we had to have a Harmonic Flute on the Great, yet I had to fight for it since in those days 8′ stops were not in vogue! I also insisted that we retain the French Horn. We also saved as much of the original E. M. Skinner pipework as possible.

The very first Kleine Erzähler was included in the 1914 organ, and there is a letter in the archives from E. M. Skinner in which he says the following:

 

I have invented a new stop through my study over this case. I wanted to [include] a Flute Celeste of which I’m very fond; [however] it takes a considerable room and I set about finding a way to take less room. I wanted to make the stop softer than usual, so I had some pipes made to a small scale from the model of my Erzähler. The result is a most beautiful combination—I think the most beautiful soft effect I have ever heard. The sheer beauty of this stop gives me a very great asset and adds another to my list of original stops. I call it Kleine Erzähler which means ‘Little Storytellers.’ The stop is so talkative I have always said it named itself. 

 

It has been retained in the new instrument by Quimby Pipe Organs, along with the Harmonic Flute (1971 Aeolian-Skinner, Opus 1516) and the French Horn (1914 Ernest M. Skinner Company, Opus 210).

 

Considering that Rev. John Buchanan was such a prominent figure in the Presbyterian Church U.S.A., describe your day-to-day working relationship with him?

Morgan: John and I had a very good relationship, but it acquired a new dimension because it was my first time  to work with a senior pastor who was younger than I.

Initially, I intuited that John felt I was still “wedded” to my relationship with Elam. It took some time to convince him that this was definitely not the case and that he had my total respect, admiration, and affection. He was very supportive of the music ministry, bringing to the equation his own accomplishment as a trumpeter and love for brass music that eventually led to the establishment of a fine ensemble that continues to enhance worship.

Elam was very much a hands-on pastor; for instance, he’d tell the young assistant pastors when they needed to polish their shoes. I missed that with John because there were times when I thought staff needed to be called to account. 

Elam also had a mind like a steel trap, came to staff meeting with no notes, took no notes, and yet quoted verbatim what was said and who had said it. He kept a calendar in his head, and you knew that he was on top of everything that went on in the church. If he trusted you, you had his total support, yet his was a different style of administration as well as a different style of preaching which was very dramatic and frequently went off topic. By contrast John’s sermons were perfectly crafted, informed by insatiable reading, and on point—qualities that led to his international prominence.

 

Upon your retirement from Fourth Church in 1996, the following quote from the Chicago Tribune speaks volumes.

Quote of John Buchanan, Chicago Tribune, March 27, 1996, “Organist Retires On a High Note.”

 

Pastor John Buchanan, while praising his [Morgan’s] ‘impeccable musicianship,’ also noted one job drawback for Simmons. Over 27 years, Simmons had sat quietly, between musical offerings, through ‘2,688 sermons and 1,700 weddings,’ a patience required in few other art forms.

 

Among your many activities, you’ve enjoyed success as a composer. What can you say about your composing?

Morgan: Most of my compositions can be described as “occasional” pieces. For instance, the impetus for Cityscape was the 1992 annual Festival of the Arts at Fourth Church, “Faces of the City.” It is based on a three-note descending scale (C-B-A) which comprises the opening notes of the popular song, “Chicago, Chicago, that toddlin’ town.” Coincidentally, these same pitches are the beginning of Old Hundredth  (sung every Sunday at church) and are incorporated in the concluding movement of the work, “The Magnificent Mile,” an allusion to the location of Fourth Church. 

Reflections for Oboe and Organ was written for Ray Still, renowned former oboist of the Chicago Symphony Orchestra, and premiered by the two of us in a recital at Fourth Church in 1976. 

Because I am not gifted with a keen ear like Mary, composing is an arduous task, most of which is done at the keyboard. I may get a musical idea, but I don’t commit it to paper without checking it out at the piano. The sounds of the Fourth Church organ and the acoustics of the building also influenced the coloration of many of my compositions.  

Prelude on a Melody of Sowerby features the Kleine Erzhäler and Celeste, which Sowerby would have heard and played. The piece builds to full organ after a blast from the Festival Trumpet, which dates from the 1971 Aeolian-Skinner.

On the occasion of the Fourth Church Morning Choir tour to Britain in 1990, I composed settings of the Canticles and responses for Evensong, which the choir sang at Bath Abbey, a service at which my mentor Cyril Taylor and his wife were in attendance. The highlight of that tour was the singing of his magnificent hymn tune Abbots Leigh in his presence and in that awesome building.  

 

Your hobbies include gardening and needlepoint. Please tell us how you became interested in these wonderful, non-musical activities. (The photos included here of your garden and needlepoint are testaments to your skills and artistry.)

Morgan: I began doing needlepoint at the age of 18 under the guidance of one of my aunts. The gardening goes back to age four when I was given a dedicated space in our yard for my own plantings. Addiction to the plant world has only grown through the years.

The needlepoint includes over 30 pieces for Fourth Church—mainly the chancel cushions, a cross with attendant panels and replicas of stained glass—plus the large 4′ x 4′ tapestry of The Burning Bush which hangs in the new building at Fourth Church and which was created in honor of the musicians who have served the church.

 

Why needlepoint?

Morgan: It is therapy: I don’t sit still well. I guess that it has had something to do with my itchy fingers!

 

In a statement that you sent to me before the interview, you said the following:

 

I was always sensitive to the fact that I had BIG shoes to fill. In Isaac Newton’s words, ‘If I have seen further than others, it was only by standing upon the shoulders of giants.’ I wouldn’t dare to presume that I’ve seen further than others, but I am acutely aware that I have a BIG debt to those who have gone before me.”

 

Because you are a giant in our field, what do you have to say to those of us who are standing on your shoulders?

Morgan: I’ve spoken about the fact that I don’t have outstanding, native musical ability. Whatever success I’ve had has been a combination of managerial and musical abilities. Additionally, I believe that I have a good balance of IQ (Intelligence Quotient) and EQ (Emotional Quotient). 

My IQ is not “off the charts,” but I think that my emotional quotient and my personality play a large part in my ability to relate to people. This is particularly important in working with choirs.

The voice is difficult to teach because you cannot see it, so you have to use your imagination to convey ideas. I would make comparisons between fabrics and sound—beige chiffon or “tweedy” and other such comparisons—to which people could relate. I often quoted the maxim expounded by William Self:  “No one is a soloist; everyone is a soloist,” superb advice for creating a unified quality of sound. This is difficult for me to talk about, and, if anything, it might be perceived to be conceited.

 

I don’t think that you are being conceited. Rather you are being honest and, as you feel comfortable, revealing of your skill in working with choirs.

Morgan: Through the years, I’ve gone through much self-searching and self-evaluation, and I’ve tried to conquer (not necessarily “the demons”) but various issues. I’ve experienced Dalcrose Eurythmics, yoga, acupuncture, and Alexander Technique. 

My sister used to say that the definition of an A-type personality is one who smacks one’s face against the automatic door because you get there before it opens for you. Needless to say, she and I were both A-types and could recognize the trait in each other.

 

Are you saying that this is something you’ve had to conquer over the years?

Morgan: Yes, it’s been both a bane and a blessing—a compulsion to measure up to the goals and responsibilities that I’ve set for myself. There is a big dose of “driveness” in my makeup that comes from my inner drive and my family background.

 

Do you have something else to share about experiencing the world at an early age?

Morgan: As a child, I had the good fortune of being exposed to the outside world. My mother was an incredibly independent woman and well ahead of her time. In 1940, she organized an 8,500-mile driving trip from Alabama to Portland, Oregon, and back. There were seven of us—my mother, sister, and I, an aunt, and a friend of my mother, and her two daughters—piled into a 1938 Buick! 

We stayed with friends and relatives along the way as well as in motor tourist camps (as they were called then), and this was long before the interstate highway system! We saw the Grand Canyon, the World’s Fair Exposition in San Francisco, with Johnny Weissmuller and Esther Williams. Additionally, we visited the Mormon Tabernacle, Carlsbad Caverns, and Yellowstone Park. This was just the start of the world opening up to me.

In the summer of 1949, I joined my family in Germany where my father was stationed. That was the first year of the Salzburg Festival, which we attended, and we also visited Bayreuth where I had the opportunity to play Wagner’s piano.

During our time at Fourth Church, we took the choir on three European tours: Salzburg and Vienna, England, and Italy.  

 

How did the Fourth Presbyterian Church Anthem Series (Hope Publishing Co.) come to be?

Morgan: This was a result of our friendship with George Shorney, who was at that time president of Hope Publishing Co. He became a member of Fourth Church—and I don’t want this to sound immodest—because of the music.

There are 16 anthems in that series: 11 were composed during our years and five were added after our retirement.

 

Who initiated the Morgan and Mary Simmons A.G.O. Scholarship for Young Organists?

Morgan: John Buchanan’s older daughter Diane married Rick Andrew, whose parents, Edith and Edward Andrew, initiated the scholarship with the A.G.O. upon our retirement from Fourth Church in 1996. It is presented annually for students attending a P.O.E. (Pipe Organ Encounter).

I’d like to add that I think the P.O.E. program is one of the best things that has ever happened to the Guild.

 

You also developed an arts series and organ recital series during your tenure at Fourth Church.

Morgan: Before Elam Davies retired, I proposed an arts festival, which he strongly supported by designating funds for its inception. Robert Shaw, Maya Angelou, Dave Brubeck, Gwendolyn Brooks, and other luminaries were featured on this series, which continued until our retirement.

 

Might you comment about the future of our profession?

Morgan: The drop in A.G.O. membership is alarming, yet better and better organists and instruments are appearing on the scene. 

 

What do you think is the reason for the decline in A.G.O. membership?

Morgan: I think that it’s a reflection of society: people are generally not “joiners” anymore.

 

Might it have something to do with the organ’s role in current-day worship?

Morgan: Case in point: some years back I attended a study program at St. Olaf College, and while there I attended a Lutheran church in Northfield. Sitting silent in that church was a fine, tracker instrument while the service was led by piano and guitar. This was disturbing. I’m sorry to say that this is not an uncommon occurrence!

 

Another common thread among those whom I have interviewed is that they have all said the same thing: they became interested in the organ due to their early exposure to the organ in church. Unfortunately, young people are not being attracted to the organ and its music like in the “old days.” This has adversely affected the number of those who are entering the profession.

Morgan: As an early teen, I thought that I was going to enter the ministry, but I eventually realized that my speaking voice was not of the right caliber to occupy the pulpit.

 

Do you have any words of wisdom to pass along to our readers as well as to the next generation of organists and church musicians?

Morgan: I wish that I had some words of wisdom, but I can honestly say that some of these young players are just fabulous. I believe that the future of the profession is in good hands if they can persevere with grace and commitment in the challenging times in which we live.  

 

Thank you, Morgan and Mary. You are the great musicians of the Magnificent Mile!

Carolyn Shuster Fournier

A French-American organist and musicologist, Carolyn Shuster was organist at the American Cathedral in Paris. In 1989, she was appointed titular of the Cavaillé-Coll choir organ at the Trinité Church and founded their weekly concert series. She has performed over 500 concerts in Europe and in the United States. She has also contributed articles to Revue de musicologie, La Flûte Harmonique, L’Orgue, Orgues Nouvelles, The American Organist, and The Diapason. Her recordings have been published by EMA, Ligia Digital, Schott, and Fugue State Films. In 2007, the French Cultural Minister awarded her the distinction of Knight in the Order of Arts and Letters.

On November 12, 2017, the liturgical and international concert organist Michel Chapuis died. Also an eminent professor, historian, and organ reformer impassioned by architecture, acoustics, and organbuilding, he immensely contributed to the renaissance, conservation, and restoration of early French organs. He delighted in supporting artistic beauty: his noble, graceful, and poetic interpretations vibrated with rhythmic pulsation, a natural flowing expression, and a spiritual elevation that was filled with mystery and joy.

 

His inspiration to become an
organist and initial training

Michel Chapuis was born January 15, 1930, in Dole, situated in the Burgundy-Franche-Comté region in eastern France. His father was a primary school teacher, and his mother worked as a telephone operator at the post office. In 1938, when his grandmother brought him to a Mass celebrating First Communion in Notre-Dame Collegiate Church,¹ he was overwhelmed by its historic organ by Karl Joseph Riepp (1754)/François Callinet (1788)/Joseph Stiehr (1830, 1855, 1858).² Its grandiose sonorities, which resonate beautifully in such marvelous acoustics, inspired him to become an organist. The organ possesses one of the finest examples of the French Grand Plein-Jeu. This characteristic combination of the Fourniture and Cymbale mixtures with the foundation stops is a full, brilliant, and noble sound that contains all its various inherent harmonics—with up to fifteen pipes that sound on a single note. For Michel Chapuis, this sonority symbolized God, eternity, and the entire color spectrum.

Noting their son was extremely talented, his parents purchased a piano for him at the music shop of Jacques Gardien, an ardent defender of the Dole organ.³ Michel Chapuis acquired a firm and supple piano technique with Miss Palluy, a disciple of Alfred Cortot. For six months, he took lessons with Father Barreau on the harmonium in the Collegiate Church and helped him accompany Masses there. He then began to study organ with Odette Vinard,⁴ who played at the Protestant Church in Dole, and continued with her professor, Émile Poillot,⁵ organist at the Dijon Cathedral.

In 1940, his family left Dole during the German occupation and went to Brive-Charensac, a village in the Haute-Loire, where he accompanied church services on the harmonium.⁶ When he returned to Dole in 1943, he accompanied vespers in the Dole Collegiate Church, even improvising verses between psalms. Delighted to discover a collection of Alexandre Guilmant’s Archives of Organ Masters in the personal library of the Marquis Bernard de Froissard⁷ in Azans, near Dole, he began to play the early French organ repertory, using registrations mentioned in these scores. His grandfather and the church janitor pumped the organ bellows for him! In 1945, he began to study organ with Jeanne Marguillard, organist at Saint-Louis Church in Monrapont, Besançon, where he accompanied two church services each Sunday for two years on a Jacquot-Lavergne organ.⁸

 

Musical training in Paris

After the Second World War, in 1946, Jeanne Marguillard came to Paris with Michel Chapuis, to introduce him to Édouard Souberbielle.⁹ At the age of sixteen, Chapuis began to study organ and improvisation with him at the César Franck School. This “true aristocrat of the organ” possessed a vast culture and an eminent spirituality that deeply influenced all his students. He encouraged them to expand their musical knowledge by listening to great classical works, and Chapuis appreciated his methodical spirit. This master enabled him to maintain a solid yet supple hand position and taught how to “touch” the organ by varying articulations, how to improvise fugues and trio sonatas, and used Marcel Dupré’s improvisation method books to prepare him to study at the Paris Conservatory. Michel Chapuis completed his solid musical formation there by taking piano lessons with Paule Piédelièvre,¹⁰ courses in harmony and counterpoint with Yves Margat,¹¹ and fugue with René Malherbe.¹² His fellow students there included Simone Michaud¹³ and her future husband, Jean-Albert Villard,¹⁴ Father Joseph Gelineau,¹⁵ and Denise Rouquette, who married Michel Chapuis in 1951.¹⁶ They lived on Clotaire Street, near the Panthéon.

To launch a career as an organist in France, it was indispensable to obtain a first prize organ in Marcel Dupré’s class at the Paris Conservatory. After auditioning with Dupré in 1950, playing J. S. Bach’s Sixth Trio Sonata and Louis Vierne’s Impromptu, thanks to his solid technique, Michel Chapuis enrolled in the Paris Conservatory the next October. Nine months later, in June 1951, he obtained his first prizes in organ and improvisation, as well as the Albert
Périlhou and Alexandre Guilmant prizes, awarded to the best student in the class.¹⁷ Gifted with mechanical ingenuity, he followed Gaston Litaize’s advice and apprenticed with the organbuilder Erwin Muller from 1952 to 1953, in Croisy, just west of Paris.¹⁸

 

First three church positions in Paris

From his youth, Michel Chapuis loved the ritual aspects of liturgical music. During his studies in Paris, he substituted for many organists. Highly respected for his fine accompaniments of congregational singing, his vast liturgical knowledge, and his repertory, he was appointed titular organist in several Parisian churches. From 1951 to 1953, he accompanied the liturgy on the Gutschenritter choir organ at Saint-Germain-des-Prés. From 1953 to 1954, he played the 1771 Clicquot/1864 Merklin organ at Saint-Germain l’Auxerrois Church, following in the footsteps of Alexandre Boëly.

In 1954, he succeeded Line Zilgien¹⁹  as titular of the 1777 Clicquot/1839 Daublaine & Callinet/1842 Ducroquet/1927 Gonzalez organ at Saint-Nicolas-des-Champs and kept his title there until 1970. Nicolas Gigault played there from 1652 to 1707 and Louis Braille, the inventor of the language for the blind, served at the church from 1834 to 1839. This church, located near Arts and Métiers, was reconstructed in a flamboyant Gothic style in the twelfth century and attained its present form in the seventeenth century. Its historic Clicquot organ was the key that opened the doors to Michel Chapuis’ comprehension of the early French organ. He also learned a great deal there from two organbuilders, Claude Hermelin²⁰ and Gabriel d’Alençon.²¹

In 1954, Michel Chapuis succeeded Jean Dattas as titular of the two-manual, seventeen-stop Merklin choir organ in Notre-Dame Cathedral, in the heart of Paris. There, he accompanied the
Maîtrise choir, directed by the quick-tempered Canon Louis Merret until 1959; then by a marvelous musician, Abbot Jean Revert, who allowed the congregation to sing during alternated verses at vespers. Michel Chapuis accompanied all the daily Masses and nearly all the canonical offices in Gregorian chant: prime (on feast days), tierce, the grand Mass, sext, none, vespers, and compline. One day, a priest sang too high and reproached Michel Chapuis for playing a pitch that was too high, when, in fact, he had mistaken a tourist boat whistle on the Seine for an organ note! In spite of the hordes of tourists that invaded this church, this position brought great joy to Chapuis for nine years: it enabled him to unite his capacities to resonate universal beauty in such a breath-taking setting, with its traditional liturgy and its fantastic acoustics that enhance any musical note. Michel Chapuis strongly believed that music ought to pacify, console, and comfort humanity. Above all, he hoped that his musical offerings would illuminate other people’s lives.²²

Michel Chapuis collaborated closely with the two titulars of the grand organ: Pierre Cochereau²³ and Pierre Moreau.²⁴ Each Sunday the two organs dialogued, continuing a tradition established in 1402, when Frédéric Schaubantz installed the grand organ in its present location. This dialogue, issued from the Gallican ritual, had remained intact, except during the Revolution, from 1790 to 1798. A 1963 Philips record documented Pierre Cochereau playing his own Paraphrase de la Dédicace and Louis Vierne’s Triumphant March, with Michel Chapuis accompanying Jean Revert’s choir singing works by André Campra and Pierre Desvignes. In September 1984, when Pierre Cochereau decorated Michel Chapuis with the Chevalier of the Legion of Honor, he recalled his improvisations at Notre-Dame and had wondered if J. S. Bach had composed a seventh trio sonata!

 

A pioneer in early French music
interpretation

Impassioned by early French Classical music, Michel Chapuis realized that most of the Parisian organs by such builders as Cavaillé-Coll, Merklin, and Gutschenritter were symphonic or neo-Classical in style, thus unsuitable for the early French repertory. While organists did regularly play the repertoire, however, they did not use notes inégales in their playing. For example, in 1956, when Michel Chapuis went to Marmoutier to meet the American Melville Smith, during his rehearsals for the first complete recording of Nicolas de Grigny’s Livre d’Orgue by Valois, he was surprised that he did not dare to use notes inégales there, even though he had been playing them for over thirty years, simply because he did not want to appear to be original (“Je ne veux pas paraître original”).²⁵ Chapuis concluded that he was a bit timid, probably since the great master organists in Paris at that time had not used them. Nonetheless, Melville Smith’s landmark recording highlighted Muhleisen and Alfred Kern’s 1955 restoration of this historic 1710 Silbermann and received the Grand Prix du Disque.

Curious by nature, Michel Chapuis carried out extensive research to understand the performance practice of notes inégales. His departure point was Eugène Borrel’s book on the interpretation of French music from the seventeenth and eighteenth centuries [The Interpretation of French Music (from Lully to the Revolution)].²⁶ This book, well in advance of its time, remained the continual reference point that guided Chapuis’ interpretations. It emphasizes that to enchant auditors, one must play like a singer, with clear pronunciation, an appropriate emotion, expression, and character: serious, sad, happy, or
pleasant.

An organist in the seventeenth century knew how to bring out the main themes, such as plainchants, and could boldly improvise counterpoint on them. Like harpsichordists, they “touched” keyboards by holding their fingers as close to the keys as possible. They played vividly on the Positive Plein Jeu, interpreted Récits tenderly, and played Tierces en tailles with emotional melancholy. Their fingerings enabled them to play notes inégales naturally.

During his nine years at Notre-Dame, Michel Chapuis did not need much time to prepare his work there: this gave him lots of time to consult hundreds of early French organ and singing treatises and prefaces from the sixteenth to the eighteenth centuries, beginning with Loys Bourgeois (1530), who had indicated that eighth notes should be sung in groups of two to render them more graceful. Thanks to his musical intuition, his solid supple technique, and his courageous spirit, he then incorporated notes inégales, appropriate ornaments, and registrations into his interpretations of early French music. Michel Chapuis acknowledged Jules Écorcheville’s research.²⁷ In 1958, Chapuis gave a conference with Antoine Geoffroy-Dechaume²⁸ at Saint-Nicolas-des-Champs Church, presenting musical illustrations of the application of notes inégales and dotted rhythms. The interpretation of the French national hymn, La Marseillaise, is an excellent example of the natural application of notes inégales: although notated with eighth notes, it is sung with dotted notes. Of course, when one uses early fingerings, one plays naturally with notes inégales. This landmark conference inspired organists such as Marie-Claire Alain²⁹ and marked the beginning of a new era in early French music interpretation.

Michel Chapuis brought early French repertory to life, expressing past rhetoric naturally, with nobleness, simplicity, and good taste. Guided continually by Eugène Borrel, his playing was “elegant, distinguished, and animated without excessiveness” [“élégant, distingué, chaleureux sans outrances”].³⁰ In fact, when he gave a concert on the Gonzalez organ at Saint-Merry Church in May 1963, interpreting works by Titelouze, D’Aquin, and Dandrieu Noëls, no one even noticed that he had played with notes inégales.³¹ Nicole Gravet’s book on registrations in French music from the sixteenth to the nineteenth centuries was a guide to him.³² His numerous recordings of early French music in the 1960s testify to his natural assimilation of notes inégales: Dandrieu, Guilain, and Raison on the Clicquot in Poitiers (by Lumen) and others by Harmonia Mundi: François Roberday at Manosque and Isle-sur-Sorgue, François Couperin’s two organ Masses on the Isnard at Saint-Maximin, François Couperin at Le Petit-Andely, Louis Marchand and Gaspard Corette on the Clicquot in Souvigny (Grand Prix), Nicolas Clérambault on the 1765 Bénigne Boillot at Saint-Jean de Losne, Gaspard Corette and D’Aquin in Marmoutier (the only restored organ),³³ and his improvisations on the 1746 J. A. Silbermann at Saint-Quirin Lettenbach.

 

Installation near Dole

During his military service at Mont-Valérien (near Paris) from 1954 to 1955, Michel Chapuis met many of his lifelong acquaintances, notably Jacques Béraza (the future organist at Dole, 1955–1998), Jean Saint-Arroman³⁴ (with whom he collaborated in future organ academies and publications of early French music), and the orchestra conductor Jean-Claude Malgloire. Shortly thereafter, he also met the ingenious organ visionary and voicer, Philippe Hartmann.³⁵ From 1955 to 1958, Hartmann lived with Pierre Cochereau’s family, on Boulevard Berthier in Paris. He babysat for his children, Jean-Marc and Marie-Pierre, and enlarged his house organ to seventy stops.³⁶ A few years later, when Michel Chapuis and Francis Chapelet came to visit Pierre Cochereau, they joyfully improvised a trio sonata on his organ, his Steinway piano, and his harpsichord, before savoring some champagne!³⁷

During this period, Chapuis visited Dole regularly. His appointment as organ professor at the Strasburg Conservatory in 1956 assured him a solid income. At Jacques Béraza’s advice, in 1958, he purchased a historic seventeenth-century home in Jouhe, a village near Dole, where he installed his pianos, harmoniums, and his personal library. During this same period, Philippe Hartmann moved to Rainans, a nearby village. Together, their overflowing energy, encyclopedic knowledge, and extraordinary imagination influenced an entire generation of organbuilders who apprenticed there from 1958 to 1969, notably Alain Anselm, Bernard Aubertin, Louis Benoist, Jean Bougarel, Didier Chanon, Jean Deloye, Barthélémy Formentelli, Gérald Guillemin, Claude Jaccard, Dominique Lalmand, Denis Londe, Marie Londe-Réveillac, Jean-François Muno, Pascal Quoirin, Alain Sals, and Pierre Sarelot.³⁸

 

From Saint-SОverin to the Royal Chapel in Versailles

In 1963, at the suggestion of Father Lucien Aumont,³⁹ Michel Chapuis crossed the Seine River to the Latin Quarter to succeed Michel Lambert-Mouchague as titular of the grand organ at Saint-Séverin Church.⁴⁰ Among some of the past organists who maintained a great classical tradition there were: Michel Forqueray (1681–1757), Nicolas Séjan (1783–1791), Albert Périlhou, composer and director of the Niedermeyer School (1889–1914), Camille Saint-Saëns, honorary organist (1897–1921), and Marcel-Samuel Rousseau (1919–1921).⁴¹ After his arrival, Michel Chapuis reinstated the classical system of rotating organists that existed before the Revolution in Parisian churches. Over the years, he shared this post with Jacques Marichal (1963–c. 1972)⁴² and Francis Chapelet (1964–1984),⁴³ then with André Isoir (1967–1973), Jean Boyer (1975–1988), Michel Bouvard (1984–1994), François Espinasse (1988), Michel Alabau (1986–2016), Christophe Mantoux (1994); and two substitute organists: Jean-Louis Vieille-Girardet (1973–1994), and François-Henri Houbart (1974–1979). In 2002, Chapuis was named honorary organist and Nicolas Bucher succeeded him as titular until 2013, when he in turn was succeded by Véronique Le Guen.⁴⁴

In 1963, the 1748 Claude Ferrard/1825 Pierre-François Dallery/1889 John Abbey⁴⁵ organ was in poor shape. In 1963 and 1964, the Alsatian builder Alfred Kern reconstructed the organ according to the plans of Michel Chapuis and Philippe Hartmann,⁴⁶ who decided upon the use of mechanical action. This exemplary reconstruction as a four-manual neo-Classical German-French organ with fifty-nine stops marked a turning point in French organ construction. It used all of the Abbey windchests and existing pipes, including Claude Ferrard’s Positif Cromorne, the Récit Hautbois, and several mutation stops, along with twenty-two new stops. The disposition of its newly constructed Plein-Jeu stops, with its Cymbale-Tierce stop, allowed the interpretation of both early French and German literature for the first time in Paris and enabled Michel Chapuis to accompany the congregational singing with vitality and variety. The third keyboard, Récit-Resonance, enabled him to couple the other two keyboards to it. The natural keys were made of ebony, and the sharps of white cow bone. The Positif de dos was placed mid-height in the church, enabling the organ to resonate fully. Chapuis inaugurated the instrument on March 8, 1964, with two different programs: the first consisting of works by Couperin, Buxtehude, and Bach; and the second, works by de Grigny, Marchand, Sweelinck, Böhm, and Bach.⁴⁷ After initial work by Daniel Kern in 1982 and Dominique Lalmand in 1988, the organ was restored again in 2011 by Dominique Thomas, Quentin Blumenroeder, and Jean-Michel Tricoteaux, respecting Alfred Kern’s work.

Michel Chapuis had arrived at Saint-Séverin during the Second Vatican Council (1962–1965). This parish’s ecumenical approach mirrored that of the Community in Taizé. With that in mind, Michel Chapuis adapted Bach chorales to the Catholic liturgy with French texts. The organists collaborated with priests to prepare the liturgy in accordance with the texts and the different colors of the liturgical year. Instead of beginning the Mass with Asperges me and an appropriate Gregorian Introit, the chorale “Nun komm der Heiden Heiland” served as the opening hymn during the four Sundays in Advent. Before each Mass, Michel Chapuis softly accompanied a rehearsal of the liturgy. After improvising a prelude to the opening hymn on the Positif Plein-Jeu, he accompanied the congregation on the Grand Orgue Plein-Jeu. Father Alain Ponsard requested Michel Chapuis to compose a Sanctus, known as the Saint-Séverin Sanctus, sung throughout France. Later, his former student and substitute organist, François-Henri Houbart, composed a partita based on this Sanctus.⁴⁸

Two recordings by Cantoral⁴⁹ attest to Michel Chapuis’ fine accompaniments. Harmonia Mundi recorded his interpretations of Jehan Titelouze’s hymns and Magnificat at Saint-Séverin. His other recordings in the 1960s and 1970s echoed the repertory he played there: works by Louis Couperin (Deutsche Grammophon), Nicolas de Grigny (Astrée), French Noëls by Balbastre, Dandrieu, and D’Aquin, and the complete works of Nicolas Bruhns, Vincent Lübeck, J. S. Bach, and Dieterich Buxtehude (Valois).⁵⁰ Recording the complete organ works of Bach was extremely difficult: after learning all the scores, he recorded alone at night, set up the magnetic tapes, pushed the “record” button, and went up to the organ loft to play; if there was a noise or the slightest error, he started all over, until it was perfect.

In 1966, Édouard Souberbielle gave a concert at Saint-Séverin. In 1968 and 1969, Chapuis organized a concert series entitled “Renaissance of the Organ,” for the Association for the Protection of Early Organs, on the first Wednesday of each month at 9:00 p.m.: on October 9, Michel Chapuis opened this series with a Bach concert; on November 6, Marie-Claire Alain played Bach and early German masters; on December 4, Pierre Cochereau performed Bach, Mozart, Liszt, and improvised; on January 8, 1969, André Isoir gave an eclectic concert for the Christmas season; on February 5, Francis Chapelet played selections of Art of the Fugue and the Toccata in C Major by Bach; on March 5, Helmuth Walcha was scheduled to play Bach’s Clavierübung III, but, unable to perform, was replaced by Marie-Claire Alain; on May 7, Xavier Darasse performed Messiaen, Bach, and Ligeti; and on June 6, Luigi Ferdinando Tagliavini performed Frescobaldi, Muffat, and Bach. In the fall of 1969, concerts were given by Michel Chapuis, Heinz Wunderlich, Anton Heiller, and Helmut Walcha. From October 1970 to June 1971, Michel Chapuis performed the complete works of J. S. Bach there.

In 1995, Michel Chapuis was appointed titular of the prestigious historic Robert Clicquot organ,⁵¹ rebuilt by Jean-Loup Boisseau and Bertrand Cattiaux, at the Royal Chapel in Versailles. On November 18 and 19, 1995, he inaugurated this organ and was named honorary organist there in 2010. This position was the crowning summit of his concert career.⁵² At this exquisite historic royal palace, he was truly an ambassador for French culture, receiving artists from the entire world.

 

A. F. S. O. A.: The Association for the Protection of Early Organs

On December 21, 1967, a group of organists, organ historians, and builders, as well as amateur organ admirers, joined forces to protest against abusive transformations of historic French organs and founded the Association for the Protection of Early Organs
[A. F. S. O. A., Association pour la sauvegarde de l’orgue ancien]. Their first general meeting took place on March 1, 1968. Jean Fonteneau, a substitute organist at Saint-Séverin, was president for the first year; the organ historian Pierre Hardouin, its primary editor; Michel Bernstein, editorial secretary; and Michel Chapuis, artistic advisor. Among its honorary members were Jean-Albert Villard and Helmut Winter. Other members included Father Lucien Aumont, Michel Bernstein, Bernard Baërd, Dominique Chailley, Jacques Chailley, Francis Chapelet, Pierre Chéron, Pierre Cochereau, René Delosme, Christian Dutheuil, Robert Gronier (a future president), André Isoir, Henri Legros, Émile Leipp, the architect Alain Lequeux, the astronomer James Lequeux, Charles-Walter Lindow, Pierre-Paul Lacas, Dominique Proust, Jean Saint-Arroman, Gino Sandri, Marc Schaefer, Jean-Christophe Tosi (a future president), and Jean Ver Hasselt. They struggled to renew interest in the unforgotten historic early French organ and its music. In 1969,
A. F. S. O. A. organized an international François Couperin competition for organ and harpsichord at Saint-Séverin and on the François-Henri Clicquot organ (1772), restored by Alfred Kern, at the Royal Chapel in Fontainebleau. It also organized visits to organs, such as the Clicquot at the Poitiers Cathedral, and organs in Alsace.

A. F. S. O. A. ardently defended a respectable restoration of the 1748 Dom Bédos organ in Bordeaux and protested against Gonzalez’s restoration of the historic Couperin organ at Saint-Gervais Church in Paris.⁵⁴ In 1954, this firm, under Norbert Dufourcq’s direction, had already considerably transformed Jean de Joyeuse’s 1694 Baroque 16′ organ in Auch Cathedral: out of the 3,060 pipes there, 620 were considerably altered and 2,240 had disappeared, notably the Grand Plein-Jeu.⁵⁵ Michel Chapuis felt that Victor Gonzalez’s neo-classical Plein-Jeu, although pitched too high, was remarkably well-voiced and suitable for a small instrument installed in a studio or a home, but not for a large organ in a church. When Norbert Dufourcq went to visit the historic eighteenth century Jean-Baptiste Micot organ in Saint-Pons-des-Thomières (in the Hérault), the organist, Jean Ribot, hid the keys so that he could not enter the organ loft to look at the organ.⁵⁶

Michel Chapuis strongly supported research on the French Classical organ Plein-Jeu, notably by his friends Jean Fellot⁵⁷ and Léon Souberbielle.⁵⁸ Thankfully, in 1954, Pierre Chéron and Rochas saved the splendid Grand Plein-Jeu in the 1774 Isnard organ at Sainte Marie-Madeleine Basilica in Saint-Maximin-la-Sainte-Baume.⁵⁹ In 1957, Robert Boisseau voiced a Roethinger organ in the French Classic style that included a Plein-Jeu as described by Dom Bédos, in Saint Louis du Temple Benedictine Abbey in Limon-Vauhallan (in the Essonne south of Paris). It was designed by Édouard and Léon Souberbielle. On November 7, 1959, Claude Philbée made a private recording of Michel Chapuis improvising to demonstrate the organ’s stops.⁶⁰

In 1967, Michel Chapuis pleaded with André Malraux, the minister for cultural affairs since 1959, for new policies concerning the restoration of early organs. He explained that past massacres of historic organs had given a bad name to organbuilding in France. He estimated that around seventy historic organs remained intact in France: thirty large instruments and forty smaller instruments. He suggested that, as in Austria or the Netherlands, a group of experts be appointed to form a new national commission of historic organs in addition to regional commissions. Before dismantling each organ for restoration, it should be completely evaluated and inventoried, with precise measurements, photos, and recordings. However, advocating for drastic changes in the French administration was not an easy task!

As A. F. S. O. A. encouraged, restorations were carried out that respected the past. As a member of the Commission for Historical Monuments, Michel Chapuis travelled in his Citroën van to visit organs and photographed them with his Rolleflex box camera. Here are some of the organs beautifully restored between 1968 and 1998: Perthuis, Malaucène, Saint-Guilhem-le-Désert, Saint-Lizier, Forcalquier, and Sète by Alain Sals; Houdan by Robert and Jean-Loup Boisseau; three cuneiform bellows to activate the wind in the Clicquot in Souvigny by Philippe Hartmann;
Ebersmunster by Alfred Kern; Albi and Carcassonne by Barthélemy Formentelli;
Villiers-le-Bel, Juvigny, and the Dom Bédos in Bordeaux by Pascal Quoirin; Semur-en-Auxois by Jean Deloye with Philippe Hartmann; Seurre in Bourgogne, Saint-Martin-de-Boscherville in Normandy, and Saint-Antoine-L’Abbaye by Bernard Aubertin; the 1790
Clicquot in Poitiers by Boisseau-Cattiaux Society;⁶¹ Bolbec by Bertrand Cattiaux; and the reconstruction of the Jean de Joyeuse in Auch by Jean-François Muno. Between 1994 and 1997, the builders Claude Jaccard and Reinalt Klein built a replica of the Houdan organ (except the case) in the Kreuzekirche Church in Stapelmoor, Germany (in the North of Ostfriesland): Organeum Records recorded Michel Chapuis playing works by Böhm, Boyvin, Dandrieu, and Jullien on this organ on September 17, 1998.⁶²

In the 1980s, Michel Chapuis supported the Cavaillé-Coll Association, which advocated for quality restorations of Romantic organs. He kindly advised this author’s research on Aristide Cavaillé-Coll’s secular organs. Among the Cavaillé-Coll organs restored between 1985 and 1997: the grand organs in Sacré-Coeur Basilica and in Saint-Sulpice in Paris, by Jean Renaud; Charles-Marie Widor’s 1893 house organ in Selongey, Côte d’Or (1986), and Édouard André’s 1874 house organ in Decize, by Claude Jaccard; the grand organ in Poligny, by Dominique Lalmand and Claude Jaccard, the grand organ in Saint-Sernin Basilica in Toulouse, by Boisseau-Cattiaux.

 

Organ professor

An eminent professor, Michel Chapuis acknowledged that the best way to learn music is to teach it. He loved to transmit his musical heritage and his practical knowledge. His intuition and his astute sense of observation and analysis enabled him to transmit elements of interpretation that cannot always be explained. He taught organ at the Strasburg Conservatory from 1956 to 1979, at the Schola Cantorum in Paris from 1977 to 1979, at the Besançon Conservatory from 1979 to 1986, and then succeeded Rolande Falcinelli at the National Superior Conservatory of Music in Paris, from 1986 to 1995. He also gave masterclasses in numerous academies in France: early French music on the historic Isnard organ at Saint-Maximin-la-Sainte-Baume Academy, founded in 1962; German and French early music on the 1752 Riepp/1833 Callinet organ in Semur-en-Auxois (in the Côte-d’Or) in the mid-1970s;⁶³ in the Pierrefonds Academy (in the Oise) with Jean Saint-Arroman in the 1980s; and in Saint-Bertrand-de-Comminges⁶⁴ (in the Haute-Garonne) from 1976 to 2008, notably with André Stricker and Jean Saint-Arroman. He also gave masterclasses in Stapelmoor, Germany (with André Stricker and Pierre Vidal), as well as in the United States and Japan.

At the Strasbourg Conservatory, Michel Chapuis taught in the Catholic organ class, alongside André Stricker,⁶⁵ who was in charge of the Protestant organ class. As the organ department grew, two more professors were added to balance the department: in 1962, Marc Schaefer,⁶⁶ a Protestant, and, in 1963, Pierre Vidal,⁶⁷  a Catholic. In June 1964, Helmut Walcha inaugurated the Kurt Schwenkedel organ (III/64) in the conservatory concert hall. Michel Chapuis helped to determine its stoplist, which he described as being both “classical and personal.”⁶⁸ Of note, the organ case included horizontal Montre pipes.

In 1986, when Michel Chapuis began to teach at the Paris Conservatory, it was still located on Madrid Street, before its transfer to la Villette in 1991. Instead of giving lessons on the dusty 1951 Jacquot-Lavergne organ there, he preferred to teach on beautiful church organs: at Saint-Séverin, in Dole, and in Poligny. Open-minded, he never imposed any particular interpretation on his students⁶⁹ but used his immense knowledge, his fantastic imagination, his humanistic approach, and his witty humor to guide them from the visible text to the invisible spirit of the music. He emphasized the importance of a calm, supple body, notably in hands and wrists, to give great lightness and liberty to fingers, which remain in contact with the keys. With his soft, sweet voice, he calmly encouraged students to go beyond the notes, to recreate the composer’s musical conception in a harmonious and sober manner. He abhorred inadequate and superficial ornaments and inappropriate expression. He enabled his students to understand the inherent marvels in each score, its underlying harmonies, rhythmic structures, and melodic expression, and helped them to incorporate these elements into their interpretations with an appropriate style, with spontaneity, good taste, and excellent registrations.

How fortunate I was to study with Michel Chapuis and Jean Saint-Arroman at the Academy in Pierrefonds in 1983 and 1984. Eugène Borrel’s book on the interpretation of early French music was truly indispensable to interpreting early French music expression in a well-balanced harmonious manner, with natural fluidity and ease. We accompanied singers to understand the underlying nature of a musical text, its pronunciation, its appropriate expression and style, its inherent harmonies. We studied the early French organ and its music: figured basses, dance rhythms, registrations, tempi, temperaments, ornamentations, and learned how to appropriately express and embellish the musical line. Its sweet, gentle expression⁷⁰ finds its summit in the Tierce taille and numerous Récits.

We presented recitals at Saint-Séverin and Saint-Gervais churches. While studying on early historic instruments does not guarantee a beautiful performance, it enables an interpreter to play ornaments, registrations, phrasing, etc., with greater ease. As Jean Saint-Arroman pointed out, it is impossible for early music to be heard as in former centuries because “life and sensibility have changed too much, and, at least for the listeners, the music which was ‘modern’ has become ‘ancient’” [“la vie et la sensibilité ont trop chargé, et, au moins pour les auditeurs, la musique qui était ‘moderne’ est devenue ‘ancienne’”].⁷¹

Michel Chapuis inspired an entire generation of organists, among them: Scott Ross (at Saint-Maximin); Robert Pfrimmer, Étienne Baillot, Antoine Bender, Lucien Braun, Henri Delorme, Alain Langré, François-Henri Houbart, Jean-Louis Vieille-Girardet, Hélène Hébrard, Chieko Mayazaki and Henri Paget (at Strasbourg Conservatory); Régis Allard, Michel Bouvard,⁷² Yasuko Uyama-Bouvard, Makiko Hayashima, Hisaé Hosokawa (at the Schola Cantorum); Marc Baumann, Sylvain Ciaravolo, Pierre Gerthoffer, Luc Bocquet, Éric Brottier, Bernard Coudurier, Roland Servais, Véronique Rougier, Vinciane Rouvroy, Marie-Christine Vermorel (at the Besançon Conservatory); Valéry Aubertin, Valérie Aujard-Catot, Franck Barbut, Philippe Brandeis, Yves
Castagnet, Slava Chevliakov, Denis Comtet, Françoise Dornier, Thierry Escaich, Pierre Farago, Jean-François Frémont, Mathieu Freyburger, Christophe Henry, Emmanuel Hocdé, Jean-Marc Leblanc, Marie-Ange Laurent-Lebrun, Éric Lebrun, Véronique Le Guen, Erwan Le Prado, Gabriel Marghieri, Pierre Mea, Nicolas Reboul-Salze, Marina Tchébourkina,⁷³ Vincent Warnier (at the National Superior Conservatory of Music), and Frédéric Munoz (in numerous academies).

 

International concert artist

Michel Chapuis was a great artist who consecrated his entire life to enriching other people’s lives with beautiful music. Although he often said that he never took vacations, in all truth, he worked too much, giving generously to others: as a teacher, as a member of the national organ commission for cultural affairs, as a church musician, and as a concert artist. He delighted in sharing his passions with others: photography, tramways, historic books, and architecture, among others. Fascinated with movement, he often invited visitors to his home to take a ride in his old train wagons, which he pushed on the train tracks he had installed in his yard: an unexpected experience! His listeners sensed such sparkling joy when listening to his captivating interpretations, from its kindling intense, fiery warmth to its gentle gracious sweetness. Conscious of the acoustical resonance of each room, he knew how to let silences speak fully, thus clarifying the musical narration and providing it with spiritual depth and elevation.

When I met Michel Chapuis in Saint-Séverin in 1984, I admired his noble yet gentle manner of playing. Although his hands were robust and gnarled, as if he had labored as an eighteenth-century tanner along the canals in Dole, once he began to play, they floated just above the keyboards, but his fingers were deeply enrooted in the keys,⁷⁴ like those of J. S. Bach! His vivid imagination and fantasy excelled in the interpretation of
Dieterich Buxtehude’s works. I remember the numerous interesting discussions in the church reception hall after Mass with artists from all over the world.

Michel Chapuis considered himself to be Catholic in the universal sense of the term.⁷⁵ On May 7–8, 1979, during the inauguration of Alfred Kern’s restoration of the 1741 Jean-André Silbermann organ at Saint-Thomas Lutheran Church in Strasburg, he illustrated the mission of the organ in the church by improvising in the French Classical style on themes from the old Parisian Ritual. Like the great humanist Albert Schweitzer, who had preached in this church, he believed that when music is felt deeply, either sacred or secular, it resonates in spiritual spheres where art and religion may meet.

Michel Chapuis played concerts in Europe, the United States, Russia, and Japan. He came to the United States at least on three occasions. On November 26 and 27, 1968, he gave a recital and masterclass at Northwestern University School of Music, Evanston, Illinois, and returned to play at Rockefeller Memorial Chapel, University of Chicago, in 1978. During this same year, he inaugurated the Yves Koenig organ at Saint-Sulpice Church in Pierrefonds, performing Nicolas de Grigny’s entire Organ Mass. In Japan, he gave his first organ recital in the NKH Hall in Tokyo in 1976. He inaugurated three Aubertin organs there: his opus 48 (III/48), in the French Classical style at Shirane-Cho/Minami-Alps in 1993, where he returned at least ten times to give academies, concerts, and masterclasses, recorded by Plenum Vox in 1999; opus 13 (II/13) in the Lutheran Church in Tokyo in 1999; and opus 22 (II/22) in a home in Karuizawa in 2003. He gave concerts and masterclasses many times in Russia, notably on the Charles Mutin organ at the Tchaikovky Conservatory in Moscow beginning in 1993.

Throughout his entire career, Michel Chapuis collaborated with singers, choirs, and orchestras, as illustrated in several recordings: the 1967 Harmonia Mundi record of François Couperin’s Leçons de Ténèbres with Alfred
Deller, countertenor; Philip Todd, tenor; and Raphael Perulli, viola da gamba, at Augustins Chapel in Brignolles
(Var); in 1997: Quantin CD of four Handel concertos, opus 4, with the Marais Chamber Orchestra directed by Pascal Vigneron; and an Astrée CD of Marc-Antoine Charpentier’s Port Royal Mass in Houdan, directed by Emmanuel Mandrin; a 1998 CD of his inauguration of Laurent Plet’s restoration of the 1847 Callinet organ at Saint-Pierre Church in Liverdun captured his accompaniments of three local choirs, with works by Scheidt, Rinck, Boëly, Mendelssohn, Ritter, Herbeck, and Berthier.⁷⁶ In 1999, Glossa Records recorded his improvised verses in Marc-Antoine Charpentier’s Messe de Monsieur de Mauroy at Saint-Michel-en-Thiérache with Hervé Niquet’s Le Concert spirituel. In 2000, Plenum Vox recorded his inauguration of Bernard Hurvy’s twenty-six-stop early nineteenth century transitional-style organ in Charbonnières-les-Bains (near Lyon), with the Saint-Roch Choir directed by J. M. Blanchon, with works by Bach, Buxtehude, Mendelssohn, Guilmant, Bruckner, and improvisations on Salve Regina. Ekaterina Fedorova, soprano, the founder of Plenum Vox Records, gave many concerts and recorded with him: Magnificats by Guilain, Dandrieu, Beauvarlet-Charpentier, and improvisations on the Dom Bédos organ at Saint-Croix Abbey Church in Bordeaux in 2002, and Burgundian Christmas carols, vocal works by Clérambault, and improvisations on the 1768 Bénigne Boillot organ in Saint-Jean-de-Losne in 2003.

At the end of each concert, Michel Chapuis improvised in a style that valorized the organ with a wide variety of registrations. In 2004, when he improvised at the end of his concert on Jean-François Muno’s exemplary reconstruction (1992–1998) of the 1694 Jean de Joyeuse organ at Auch Cathedral, he received a standing ovation that lasted for over ten minutes! During the last ten years of his life, even as his vision deteriorated, his luminous and graceful improvisations continued to enlighten his audiences. Many of them were recorded live by Plenum Vox: a 2003 DVD in the Royal Chapel in Versailles and in Souvigny, a 2004 CD in the Romantic style on the Cavaillé-Coll organs at Saint-Ouen and Poligny, and a 2005 DVD in the German Baroque style on Bernard Aubertin’s organ at Saint-Louis-en-l’Île Church in Paris. He had assimilated the early French repertory so well that he was capable of improvising in the style of each composer and each period. He knew how to discern the tonalities that resonated well on each organ: for example, C Major and D Major in Dole, and G Major at Saint-Séverin.

Michel Chapuis’ 2001 Plenum Vox recordings in Dole remind us that this organ remained the star that inspired him throughout his entire career. These three CDs illustrate his eclectic repertory on this versatile instrument with three faces: the German face (Buxtehude, Kellner, Rinck, with improvisations), the French face (Boyvin, Tapray, d’Aquin, Balbastre and improvisations on Ave Maris Stella), and the Romantic face (Mendelssohn, Czerny, Guilmant, Brosig, Boëllmann, and Franck).

In addition to being a pioneer who revolutionized the French organ world in the second half of the twentieth century, this great concert and liturgical organist and professor generously shared his time, knowledge, and documents with his colleagues, students, and friends. His conception of French good taste goes beyond time and space: it encourages us to memorialize the past, far beyond an idea of comfort and superficial rapidity, by embracing beauty with simplicity, constant research, meditation, and spiritual depth. In addition to his beautiful music, his humanistic and fraternal approach to life, his conviviality, his humble simplicity, as well as his liberty of spirit, will continue to inspire us.

 

A French-American organist and musicologist, Carolyn Shuster was organist at the American Cathedral in Paris. In 1989, she was appointed titular of the Cavaillé-Coll choir organ at the Trinité Church and founded their weekly concert series. She has performed over 500 concerts in Europe and in the United States. She has also contributed articles to Revue de musicologie, La Flûte Harmonique, L’Orgue, Orgues Nouvelles, The American Organist, and The Diapason. Her recordings have been published by EMA, Ligia Digital, Schott, and Fugue State Films. In 2007, the French Cultural Minister awarded her the distinction of Knight in the Order of Arts and Letters. 

 

Notes

1. Cf. Marc Baumann, “Interview with Michel Chapuis in Marienthal,” transcribed by Hubert Heller, February, 2003, and in www.union-sainte-cecile.org.

2. Cf. Pierre M. Guéritey, Karl Joseph
Riepp et l’Orgue de Dole, 2 vol. (Lyon, FERREOL, 1985).

3. Cf. Jacques Gardien, “Les Grandes Orgues de la Collégiale de Dole,” L’Orgue, no. 25, March 1936, pp. 6–14.

4. Odette Goulon, her married name, was appointed organist at Temple du Luxembourg in Paris in 1991. The dates of organists in this article are mostly those found in Pierre Guillot, Dictionnaire des organistes français des XIX^e et XX^e siècles, Sprimont, Belgium, 2003.

5. Émile Poillot (1886–1948) was organist of Saint-Bénigne Cathedral, Dijon, 1912–1948.

6. Cf. Claude Duchesneau, Plein Jeu, Interviews with Michel Chapuis (Vendôme: Le Centurion, 1979), p. 34. The Germans occupied Dole from June 17, 1940, to September 9, 1944.

7. Marquis Bernard de Froissard (1884–1962) was an administrator of Société Cavaillé-Coll, Mutin, Convers, & Cie. 

8. Jeanne Marguillard was organist at Sainte-Madeleine Church, Besançon, 1947–1993.

9. Édouard Souberbielle (1899–1989) also taught at Schola Cantorum and at Institut Grégorien.

10. Paule Piédelièvre (1902–1964) studied piano with Blanche Selva and was organist at Étrangers Church.

11. Yves Margat contributed articles to Guide du Concert. 

12. René Malherbe (1898–1969) was organist and choir director at Saint-Pierre-du-Gros-Caillou Church.

13. Simone Villard (b. 1927) was appointed organist at Sainte-Radegonde Church in Poitiers in 1952.

14. Jean-Albert Villard (1920–2000) was organist at Poitiers Cathedral, 1949–2000.

15. Joseph Gélineau, SJ (1920–2000), was a Jesuit priest, composer, and French liturgist. 

16. Denise Chapuis (b. 1928). They had seven children: Jean-Marie (†), Claude (†), Bruno, Laurent (who worked with the harpsichord builder Anselm and the organbuilder Alain Sals), François, Claire (†) Christophe, ten grandchildren, and two great-grandchildren.

17. Cf. Claude Duchesneau, op. cit., p. 58.

18. Jean-Marc Cicchero, Hommage à une Passion, Éd. O. V., 2018, p. 126. Erwin Muller had apprenticed with Schwenkedel, then as a voicer with Gonzalez. His shop was active in Croissy from 1950–1986.

19. Line Zilgien (1906–1954), organist there from 1940–1954, was close to Claire Delbos, Olivier Messiaen’s wife.

20. Claude Hermelin (1901–1986), began to study voicing in 1923 with Charles Mutin (cf. J.-M. Cicchero, op. cit., p. 64) and wrote articles under the alias Jean Mas.

21. Gabriel d’Alençon (1881–1956) restored the 17th-century organ in Rozay-en-Brie and was interested in temperaments. From 1936 to 1939, Claude Hermelin collaborated with him in Sotteville-lès-Rouen, and they gave courses in organbuilding at Schola Cantorum, Paris.

22. Cf. Claude Duchesneau, op. cit., pp. 212–213.

23. Pierre Cochereau (1924–1984) was titular of the grand organ at Notre-Dame Cathedral, 1955–1984.

24. Pierre Moreau (1907–1991) played there, 1946–1986. Michel Chapuis wrote the preface to his Livre d’Orgue (Europart Music, 1990).

25. Claude Duchesneau, op. cit., p. 96.

26. Eugène Borrel (1876–1962), violinist and musicologist, L’Interprétation de la musique française (de Lully à la Révolution), Paris, Librairie Félix Alcan, 1934, p. 150.

27. Jules Écorcheville (1872–1915), musicologist, wrote De Lulli à Rameau—L’esthétique musicale (Paris, 1906). 

28. Antoine Geoffroy-Dechaume (1905–2000), Les secrets de la musique ancienne, recherches sur l’interprétation (Fasquelle, 1964).

29. Cf. Jesse Eschbach, “Marie-Claire Alain, pédagogue internationale,” Marie-Claire Alain, L’Orgue, Cahiers et Mémoires, no. 56, 1996—II, p. 59. She mentions that this concert took place in 1958, but this date needs to be verified.

30. Eugène Borrel, op cit., p. 150. 

31. Claude Duchesneau, op. cit., p. 98.

32. Nicole Gravet, L’orgue et l’art de la registration en France du XVI^e siècle au début du XIX^e siècle, originally published in 1960, it was reedited with a preface by Michel Chapuis, Chatenay Malabry, Ars Musicae, 1996.

33. In 1996, the European Organ Center in Marmoutier reedited Michel Chapuis’ interpretations of Böhm, Buxtehude, J. S. Bach, de Grigny, and Dandrieu on this organ.

34. Cf. his publications on French Classical music, 1661–1789: Dictionnaire d’interprétation (Initiation), (Honoré Champion, 1983) and L’Interprétation de la musique pour orgue (Honoré Champion, 1988); his early music facsimiles are edited by Anne Fuzeau. He teaches in the early music department at the National Superior Conservatory of Music in Paris.

35. Philippe Hartmann (1928–2014) had apprenticed with Gutschenritter, worked three months for Gonzalez, for Émile Bourdon in Dijon, eight years for Pierre Chéron, collaborated with Georges Lhôte, with Jean Deloye from 1969–1975, worked independently at Le Havre in 1982, and as a voicer for Haerpfer.

36. In 1993, Daniel Birouste incorporated it into the organ at the Saint-Vincent Church in Roquevaire (Bouches-du-Rhône).

37. Cf. Yvette Carbou, Pierre Cochereau Témoignages (Zurfluh, 1999), p. 38.

38. Cf. Jean-Marc Cicchero, op. cit., pp. 104–105.

39. Father Lucien Aumont (1920–2014) lived in a tower of Saint-Séverin Church. From 1947 until 1987, he recorded concerts there and broadcast them in programs at Radio-France-INA.

40. He had been organist there from 1921 until 1960.

41. Cf. Félix Raugel, Les Grandes Orgues des Églises de Paris et du Département de la Seine, Paris, Fischbacher, pp. 100–102.

42. Jacques Marichal (1934–1987) was also choir organist at Notre-Dame Cathedral from 1964 to 1987.

43. Francis Chapelet (1934), a well-known specialist in Spanish organ music, is honorary organist at Saint-Séverin. 

44. The three actual titulars at Saint-Séverin are François Espinasse, Christophe Mantoux, and Véronique Le Guen.

45. John Abbey II (1843–1930).

46. In 1966, Philippe Hartmann built a choir organ (I/7) for Saint-Séverin. Roger Chapelet, Francis Chapelet’s father, painted its organ case.

47. L’Orgue, no. 112, Oct.–Dec.1964, p. 110.

48. François-Henri Houbart, Partita sur un choral dit Sanctus de Saint-Séverin (Delatour France, 2010).

49. Cantoral: UD 30 1299 and 5, UD 30 1385.

50. For a complete list of Michel Chapuis’ recordings, cf. Alain Cartayrade, www.france-orgue.fr/disque.

51. Cf. M. Tchebourkina. L’orgue de la Chapelle royale de Versailles: À la recherche d’une composition perdue // L’Orgue. Lyon, 2007. 2007–IV no. 280. She was organist at the Royal Chapel in Versailles 1996–2010.

52. Plenum Vox (PV 004) recorded a CD of Nivers, Lebègue, Couperin, Dandrieu, Marchand, and Lully there in 1999 and a DVD in 2003.

53. Bärenreiter published the first eight issues of their periodical, Renaissance de L’Orgue, from 1968 to 1970, followed by Connoissance de l’orgue, until 2000. At the end of the 1960s, Jean Fonteneau taught at the Massachusetts Institute of Technology. While in the Boston area, he promoted A. F. S. O. A. by organizing concerts and lectures at Saint Thomas in New York City and at Harvard University.

54. In May and June 1967, several articles appeared in the French newspaper Le Monde and L’Art Sacré. This restoration by Gonzalez was highly supervised by the A. F. S. O. A.
55. Cf. Michel Chapuis, notes in the Plenum Vox CD of the complete works of Jacques Boyvin in Auch, PV 011, 2004.

56. XCP Montpellier, recorded Michel Chapuis’ concert there on September 5, 1993: cf. www.france-orgue.fr/disque.

57. Jean Fellot (1905–1967) wrote À la recherche de l’orgue classique (reedited by Édisud in 1993).

58. This book was written by hand and printed by the author at Montoire-sur-le-Loir in 1977.

59. Cf. Pierre Chéron’s inventory in L’Orgue de Jean-Esprit et Joseph Isnard à la Basilique de la Madeleine à Saint-Maximin, 1774, prefaced by Michel Chapuis (Réalisation Art et Culture des Alpes-Maritimes, Nice, 1991).

60. According to Sister Marie-Emmanuelle, this organ had 31 manual stops and its pedal stops were borrowed. Curiously, its action was electro-pneumatic. One can hear Michel Chapuis’ improvisations on https://youtu.be/5u-0eR3BYko. This organ was integrated into a new 42-stop neo-classical organ by Olivier Chevron, inaugurated in the Abbey at Celles-sur-Belle (Charente-Maritime) on May 5, 2018.

61. Cf. Cathédral de Poitiers, 1787 à 1790, L’Orgue de François-Henri Clicquot (Direction of Cultural Affaires in Poitou-Charentes, 1994).

62. This CD also includes Harald Vogel in the Georgskirche.

63. He taught in Semur-en-Auxois with Odile Bayeux (organ), Blandine Verlet (harpsichord), Alain Anselm (harpsichord building), Philippe Hartmann (organbuilding) and Jean Saint-Arroman (French performance practice).

64. This festival was founded by Pierre Lacroix in 1974 under the musical direction of Jean-Patrice Brosse.

65. André Stricker (1931–2003) taught there, 1954–1996. He had studied with Helmut Walcha.

66. Marc Schaefer (b. 1934), a former André Stricker student, taught there until 2000.

67. Pierre Vidal (1927–2010), composer and musicographer, remained there until 1991.

68. Cf. Jean-Louis Coignet, “L’Orgue du Conservatoire de Strasbourg,” L’Orgue, no. 117, January–March 1966, p. 39.

69. Cf. Éric Lebrun article blog SNAPE: www.snape.fr/index.php/2017/11/13.

70. Cf. Eugène Borrel, op. cit., p. 148. 

71. Jean Saint-Arroman, “Authenticity,” in Dictionnaire d’interprétation (Initiation), Paris, Honoré Champion, 1983, p. 13.

72. Michel Bouvard was an auditor and studied with Chapuis at Saint-Séverin.

73. In 1999, Natives recorded the organ works of Claude Balbastre interpreted by Michel Chapuis and his student Marina Tchebourkina on the historic grand organ at Saint-Roch Church, Paris.

74. Cf. Roland Servais, “Ses mains étaient comme des racines,” Chronique des Moniales, Abbaye Notre-Dame du Pesquié, March 2018, pp. 25–27.

75. Cf. Pastor Claude Rémy Muess, “L’église luthérienne Saint-Thomas de Strasbourg retrouve son orgue Silbermann,” L’Orgue, no. 173, January–March 1980, pp. 5–11. 

76. Available at: Association Amis de l’orgue de Liverdun, 1, place des Armes, 54460 Liverdun, France.

John Collins

John Collins has been playing and researching early keyboard music for over 35 years, with special research interests in the English, Italian, and Iberian repertoires. He has contributed many reviews and articles on repertoire and performance practice, including translations and commentaries on treatises in German, Spanish, and Portuguese, to European and American journals, including The Diapason. After serving as organist at St. George’s Church, Worthing, UK, for 33 years, in June 2017 he began service for Christ Church, Worthing.

In 2018 there are several composers whose anniversaries can be commemorated, albeit some of the precise birth and death dates are not known for certain. Several names below need no introduction, but there are also quite a few lesser-known names listed here whose compositions are well worth exploring. No claim is made for completeness, and there is no guarantee that every edition is readily available and in print­—there may well also be editions by other publishers.    

An increasing number of pieces, ranging from complete, original publications or manuscripts (which present the usual problems of multiple clefs as well as original printer’s errors) to modern versions of complete or individual works, are to be found on various free download sites, most noticeably IMSLP/Petrucci Music Library (http://imslp.org); however, the accuracy of some modern typesetting is highly questionable, and all should be treated with caution before use.

 

Jacob Arcadelt (ca. 1505–1568) was a Franco-Flemish composer who wrote both sacred and secular vocal music. He is perhaps best known for his motet setting of Ave, Maria. His principal legacy is his collection of madrigals. Three intabulations for keyboard, perhaps made by Claudio Veggio, have survived in the manuscripts at Castell’ Arquato, tentatively dated as mid-sixteenth century (although possibly earlier), and have been edited by H. Colin Slim in Keyboard Music at Castell’ Arquato (American Institute of Musicology, CEKM 37-3). In addition to an organ Mass, this volume contains some excellent ricercars and other intabulations.

 

Caspar Hässler (1562–1618) was the elder brother of Hans Leo Hassler and worked in Nuremberg. Only one piece by him has survived, a Fantasia a 4 in C in three repeated sections. Originally edited by Ernst von Werra in 1903, it is included as no. 14 in German Organ and Keyboard Music of the 17th Century II, edited by Siegbert Rampe (Bärenreiter BA8427). The two volumes in this series contain much little known music and are well worth investigating. 

 

Adriano Banchieri (1568–1634) was an Italian theorist and composer from Bologna. He composed much vocal music, but his main achievements were in the field of providing instructions and pieces for organ. The theoretical treatise Conclusioni del suono dell’organo published in 1609 is available in facsimile from Arnaldo Forni. His most useful work for today’s player, L’Organo suarino, which gives vast amounts of useful information as well as short pieces suited to the non-professional player, has gone through several editions. The first, in 1605 (op. 13), contained 19 pieces (13 Sonatas, four Capricci, and two Ripieni); the second  edition of 1611, op. 25, contained a further 18 pieces of various genres. The third  edition (of 1622 and 1638) contained a further five new pieces including four Sonatas and a Gloria, resulting in 42 pieces in total in the three editions. A facsimile with introduction by Giulio Cattin has been published by Frits Knuf, Amsterdam. The 1605 edition has been edited by Edoardo Bellotti for Il Levante Libreria (TA31). Thirty-nine  pieces have been edited by Raimund Schächer (Cornetto Verlag, CP128). A volume of Canzone alla Francese Libro Segundo of 1596 contained 14 pieces, of which the 11 in four parts have been intabulated for keyboard by Alessandro Bares (Musedita, BA 1 20). The Moderna Harmonia, op. 26, contained 15 Canzonas in 2 parts, 2 Fantasias in 4 parts, and a Magnificat in concerto à 4 voci, of which the Canzonas and Fantasias have been edited in open score by Alessandro Bares (Musedita, BA 1 OR). Banchieri also contributed two Ricercars to the second part of Diruta’s 1609 Il Transilvano; they are included in the modern edition of the pieces from the two parts, edited by Tamás Zászkaliczky  (Editio Musica Z8608, Budapest). One further Ricercar Tertii Tono is in manuscript from 1581, Munich, and has been edited by Clare Rayner as no. 69 in München, Bayerische Staatsbibliothek  Ms. Mus 1581 for American Institute of Musicology, Corpus of Early Keyboard Music, volume 40, part III. This piece was printed originally as “Fantasia Decima Nona” in Fantasie ovvero canzone alla francese per suonare all’organo et altri stromenti musicali, a Quattro voci, in 1603, which collection was edited by André Vierendeels for Schott’s Söhne, Mainz (ANT12). Twenty-two pieces have been edited by Enrico Capaccioli in 22 Composizioni per organo (Edizioni Carrara, EC3187).

 

Abraham van den Kerckhoven (ca. 1618–1702) served organist of St. Catherine’s Church, Brussels, from ca. 1632, and also chamber and court organist to Archduke Leopold Wilhelm. His surviving keyboard pieces are contained in a large manuscript now at the Bibliothèque Royale Albert I in Brussels; this manuscript is dated 1741 and was signed by Jacobus Cocquiel. It contains some 364 pieces, comprising a large number of versets on the eight tones, settings of Salve Regina and an organ Mass along with Fantasias and separate Fugas. Many pieces were left unascribed, and a few were ascribed to other composers, some from the same circle or later. A partial edition with selected items was edited by Jos Watelet as Monumenta musicae Belgicae II which has been reprinted and published by B-Note Musikverlag (BM14876). A facsimile edition of the complete manuscript has been produced by Godelieve Spiessens. A selection of 5 Fantasias, Versus 1 Toni, and 2 Fugas has been edited by Ewald Kooiman for Harmonia in the series Incognita Organo, no. 32 (HU3699). The complete contents of the manuscript have been made available on IMSLP with tables of analysis and an introduction. 

 

Albertus Bryne (ca. 1621–1668) was organist of both St. Paul’s Cathedral and Westminster Abbey, London. Some 30 keyboard pieces attributed to Bryne, all but one Voluntary being dance movements, have survived in ten manuscripts. The modern edition edited by Terence Charlston for Norsk Musikforlag contains invaluable information about performance practice of the period including fingering, ornamentation, rhythm, tempo, and ties which can be applied to Bryne’s successors Blow and Purcell, as well as the anonymous pieces by the post-Restoration composers. The edition includes an audio CD with exemplary recordings of the pieces by Terence Charlston and an interactive CD-ROM containing the full edited text, transcripts, and images of all ten  manuscripts and printed sources.

 

François Couperin “Le Grand” (1668–1733) is best known for his four books of harpsichord works published between 1713 and 1730 and his treatise,  L’Art de toucher le clavecin. He  also published two organ Masses in 1690, Pièces d’orgue consistantes en deux messes, l’une à l’usage des Paroisses pour les Festes Solennelles, L’autre propres pour les Couvents des Religieux et Religieuses. They contain verses for the Kyrie, Gloria, Offertoire, Sanctus, Benedicus, Agnus Dei, and Deo Gracias. The volume has been edited by Paul Brunold, Kenneth Gilbert, and Davitt Moroney for Oiseau Lyre as Oeuvres complètes III. There are other editions edited by Norbert Dufourques for Schola Cantorum (two volumes). A facsimile has been published by Anne Fuzeau. 

 

José de Nebra (1702–1768) was born in Calatayud and worked in Madrid. He left operas, zarzuelas, and dramas as well as Masses and vocal music. Like many of the Spanish composers of the eighteenth century, a complete edition of his keyboard music is much needed. Modern editions include the following three volumes in the series Tecla Aragonesa published by the Institución Fernando el Católico Zaragoza. Volume I (Joseph Nebra Tocatas y Sonata para órgano ó clave) edited by Roman Escalas includes three Tocatas, a Sonata, and a Grave; volume III (Joseph Nebra Obras inéditas para tecla) edited by María-Salud Álvarez includes three Sonatas, three Tocatas, and an Obra para órgano. In Volume VII (Músicos Aragoneses en Valencia en el siglo XVIII) edited by Vicente Ros, there is a Pange Lingua setting. 

 

Friedrich Wilhelm Marpurg (1718–1795) was a German composer, theorist, and critic. He published several important treatises including Abhandlung von der Fuge, and Die Kunst das Klavier zu spielen. His numerous compositions for keyboard include Sei Sonate per Cembalo, 1755, edited by Raimund Schächer for Carus Verlag (CV18.002/00) and by Laura Cerutti for Armelin, Padua (AMM10). Being very similar to C. P. E. Bach’s organ sonatas, they would also sound well on the organ. The Fughe e Capricci, 1777, which contains a prelude, 2 Capricci, and 7 Fughe, has been edited by Martin Weyer (Forberg, F25048) and is available as a facsimile from Anne Fuzeau and from Broude Brothers, New York (PF 142). The Versuch in figurirten Choräle sowohl für die Orgel als für das Clavichord I, which contains 21 pieces, and the Zweiter Versuch in Figurirte Choräle . . . , Part II, ca. 1792, which contains a further 15 pieces, are available as facsimiles from  Broude Brothers, New York (PF136 and 137). Other works best suited to stringed keyboard instruments appeared in prints and anthologies, several of which are also available in modern editions.

 

Joseph Aloys Schmittbaur (1718–1809), born in Bamberg, Germany, worked in Rastatt and Karlsruhe. He composed operas, symphonies, concertos, vocal music, and some 50 pieces for keyboard. His Vierundzwanzig Vor- und Nachspiele—Für Orgel have been edited by Rudolph Walter (Carus Verlag, CV91.088/00).

 

Fedele Fenaroli (1730–1818), a pupil of Francesco Durante, became Maestro di Cappella of the Santa Maria in Loreto conservatory in Naples in 1762. He wrote mainly sacred vocal music, but a few organ pieces have survived and have been edited in four volumes by Maurizio Machella, published by Armelin, Padua (AMM 2, 3, 56, and 60). Volume I contains six short one-movement sonatas, a two-movement sonata, and a one-movement sonata which may be connected to the following Fuga, which has been completed by the editor. Volume II contains 14 Versetti in various unconnected keys. Volume III contains an Apertura per Organo and six three-movement sonatas, of which the central movement is in the tonic minor. The fourth volume is unnumbered and contains a Trattenimento and a Pastorale. 

 

Carlos Baguer (1768–1808) was organist of the cathedral of Barcelona, Spain, and composed symphonies, concerti, flue duets, and much religious vocal music. Although he left many keyboard works in manuscripts, very few are available in modern editions. Those available are Siete Sonatas edited by Maria Ester Sala (Union Musical Española, 22055) and Tres Sinfonías para Tecla, possibly arrangements for keyboard of symphonies composed by Baguer himself rather than Haydn to whom they are attributed in the manuscript (edited by Maria Ester Sala for Instituto Español de Musicología, Consejo Superior de Investigaciones Científicas). 

 

Benjamin Carr (1768–1831) was born in London and studied organ with Samuel Wesley and composition with Samuel Arnold. In 1793 he moved to the United States, working in Philadelphia as a singer, teacher, organist, and composer. He published pieces for piano, songs and works for the stage, but only one voluntary has been listed. It has been edited by J. Bunker Clark in Anthology of Early American Keyboard Music 1787–1830, Part 1 for AR Editions (A001), which volume contains a further three pieces by Carr and 14 more pieces by nine other composers.

 

Francisco Cabo (1768–1832) was born in Naquera (province of Valencia, Spain) and worked in the cathedrals of Orihuela and Valencia from 1796 onward, succeeding Rafael Anglés in 1816. He composed vocal music and left 19 organ works in manuscripts comprising Versos, Pasos, and sonatas for specific feasts in the liturgical year, the majority of which are annotated with the year of composition. These pieces, which demonstrate a pronounced Romantic approach, have been edited by José Climent for the Sociedad Española de Musicología, Madrid.

 

Bartolomeo Franzosini (1768–1853) was an architect and composer in northern Italy. He left a Pastorale in A, which has been edited by Maurizio Machella for Armelin (AMM75) and is also included in Itinerari Italiani volume X, L’Organi in Piemonte tra ‘700 e ’800, edited by M. Rossi and G. Vessia for Edizioni Carrara (EC4583) and in Organum Italicum Volume III edited by A. Macinanti and F. Tasini for Edizioni Carrara (EC4654). His Nove Danze per Organo have been edited by Riccardo Zoja for Armelin (AMM278).

 

Publishers’ websites:

A-R Editions: www.areditions.com

American Institute of Musicology­—CEKM series: www.corpusmusicae.com/cekm.htm

Anne Fuzeau facsimiles: www.editions-classique.com

Armelin (and Zanibon):

www.armelin.it

B-Note Musikverlag: www.bnote.de

Bärenreiter: www.baerenreiter.com

Breitkopf & Hartel: www.breitkopf.com

Broude Bros: www.broude.us

Butz Verlag: www.butz-verlag.de

Carus Verlag: www.carus-verlag.com

Consejo Superior de Investigaciones Científicas, Barcelona: www.csic.es

Cornetto Verlag: www.cornetto-music.de

Doblinger:

www.doblinger-musikverlag.at

Edition Walhall: www.edition-walhall.de

Edizione Carrara:

www.edizionicarrara.it

Forni Editore: www.fornieditore.com

Il Levante Libreria:

www.illevante-libreria.it

Musedita: www.musedita.it

Norsk Musikforlag:

https://musikkforlagene.no/

Oiseau Lyre: http://vca-mcm.unimelb.edu.au/about/publications/lyrebird-press-austral…

Schott Music: www.schott-music.com

Scola Cantorum:

www.schola-editions.com

Sociedad Española de Musicología: www.sedem.es 

Stainer & Bell: www.stainer.co.uk

Union Musical Española: www.musicsalesclassical.com/companies/unionmusicalediciones

Ut Orpheus: www.utorpheus.com