Hymnary website shows new redesign

http://www.carillons/caught.in.the.net/

Sydney J. Shep is Associate Carillonneur of the National War Memorial Carillon in Wellington, New Zealand. She wrote this reflection on carillon web sites for the newsletter of the Guild of Carillonneurs in North America. Dr. Shep is also a Printing Fellow at the Wai-te-ata Press at Victoria University of Wellington.

New tech, high tech, more tech, no tech? As everyone gets on the proverbial bandwagon to create web sites, the world of the carillon is no exception. In this review of carillon sites, I want to survey some of the existing sites,  assess them according to some principles of effective web design, look at the fundamental nature of the electronic medium, and point out the pitfalls for those contemplating their own entry into this new performance field.

What are the advantages of a web site? As most of us are aware, the contemporary hunger for information has engendered a network of facts and figures which requires a different kind of tool for efficient access and navigation. The internet is one such tool which complements but does not substitute for existing tools. This is particularly true both in its role as a dynamic, continually updateable, on-line database and in its populist form, the newest vehicle for super-marketing and advertising. Print-based resources still have a place in our lives and consciousness,  and books are definitely not dead. So, what information about the carillon can be best delivered through the internet rather than through any other communication medium? Pictures, sound, video, statistics, recital programs, publications? Most of these, yes; some, definitely not; and others, well, design is everything.

Virtually all web sites these days include a picture of the tower, possibly the bells themselves, maybe even the clavier and performer. Great--a picture can paint a thousand words. But remember, not all computers have image-capabilities and those that do may not be operated by a user who wants to spend time (and money) downloading a full-screen, full-color bitmap. A useful text tag describing the image both permits the non-image user to feel part of the imaginative net-scape, and acts as a signal for the image-capable to click here if s/he so desires. Another shortcut is to provide only a thumbnail of the image with a hypertext link to its "full" size version, but again, use the full-size image opportunity to add a caption line.

Many web designers think images add a little spice to the page to save it from boredom and inertia. However,  a few images here and there, surrounded by text so dense you might as well read it in a book is not the answer. Screen resolution is an eyewearying 72 dpi, not the 1220-2400 dpi we are accustomed to in print. For example, if you are presenting a guided tour of your carillon, don't let the text do the driving. Add graphic navigational aids like maps and pointers. Otherwise, you are encouraging the reader to download to a print version, and haven't you then lost the whole point of using this electronic medium? On this point, compare <http://www.chapel.duke.edu/chapel/tour.htm&gt; Duke University Chapel with <http://smith2.sewanee.edu/gsmith/MapServe/AllSaints.html&gt; All Saint's Chapel.

Furthermore, like creating an advertising slogan or a poster, the web site requires a different kind of writing--clear, concise, to the point--definitely more a report than an essay. Hypertext links assist in ordering these chains of information nuggets. Think of the home page as both cover and table of contents, not the whole book itself. Since first impressions are everything, the home page can either tempt your reader to continue the journey, or can turn her/him away completely. A simple, catchy layout with the primary facts plus a road map for further exploration all in the space of one screen, are sufficient for the home page. The advent of frames and tables-supporting browsers has led to greater awareness of the need for simple design, a tune called KISS ("Keep It Simple, Stupid") which paper-based graphic designers have been singing for decades. Good examples are found at: <http://www.cis.yale.edu/carillon/&gt; Yale University Carillon and at <http://www.bells.usyd.ed.au/&gt; University of Sydney War Memorial Carillon.

Through several levels of linking hierarchy (the pros suggest three levels maximum--with four you're in danger of getting lost yourself), a large amount and variety of information can be presented, but order it in advance to help your readers along the path.

Let them savor the information byte by dark chocolate byte rather than confusing them with the whole cake. And to prevent information overweight, recall what Dorothy says in "The Wizard of Oz"--there's no place like home. At the bottom of each page, a "Home" or "Back to Home Page" link provides a way of getting out of the sensory maze. For the overindulgent, take a look at <http://www.cict.fr/toulouse/carillon/carillons.html&gt; if you want to be overwhelmed by blinking video clips, dark image backgrounds and text which is barely decipherable. We are in the business to communicate, even in the postmodern world, n'est-ce pas?

Additional multimedia features available on the net can be a trap. As with images, both sound and even more so, video, require enormous amounts of time to download, memory, and specialist software. Are the results worth it? Let's look at sound for a moment, something most folks probably think is an ideal marketing tool for an instrument which, after all, is an audio experience. We all know that the carillon and its acoustical environment is one of the most difficult instruments to record, new digital technologies notwithstanding. Translate that to computer reproduction on the net and are you really doing the carillon a favor by including a sound byte? A barely recognizable, 410K, 20-second morsel of Jef Denyn complete with high-volume hiss and overmodulation certainly doesn't do justice to the composer, performer or instrument. Ditto, a 312K, 30-second, unnamed and unnameable folksong. As the net is becoming more and more a powerful marketing tool, you could be responsible for turning people right off the carillon because your sonic shorthand is  such an inadequate representation of the real thing. No wonder an electronic carillon sounds like a better option for the un- or mis-informed!

Until sound reproduction is more advanced on the computer, an excellent solution is to list where good-quality carillon recordings can be bought. The easiest mechanism for this is to include a linked e-mail address for further information, or even an order form if you are in the distribution business yourself and have no qualms about electronic commerce. If you want to list recordings, music editions, catalogs, or other statistical information, you need to provide clearly, visually-oriented material. Take the example of music composition. Some organizations go to a lot of work to provide octave range capabilities of the music they are selling, recognizing that most carillonneurs are shopping for music they can play on their own instruments, or music of a particular variety such as original compositions, arrangements, solo, duets, etc. So, rather than long composer/title lists which make the screen-reader go cross-eyed in short order, why not provide a set of links starting with instrument size, or with genre of music. Shaping the information in a manner appropriate to the instrument and its musicians is important. Long alphabetized lists just don't sell your product to carillonneurs or anyone else out there.

And, don't forget to update your information. The whole advantage of the net is that it provides the opportunity to furnish the most recent information. Such dynamic, online database capabilities are useless if the material is inaccurate or obviously outdated. The record of last year's concerts, workshops, and congresses may provide an interesting archive of facts and figures, but does nothing for the image of an institution if such information is tired and worn, or worded in the present tense. In the hiatus between annual events, why not include a general announcement about forthcoming events and retain last year's to give an indication as to the breadth of programming. The need to be vigilant about this is an essential part of the public profile of the instrument Similarly, don't rely on someone else to tell you when your links to other sites no longer work. It is your responsibility to check them regularly or use one of the software packages that can autocheck for you. There is nothing so frustrating to the first-time surfie or seasoned user to come up with a screen which shouts "URL Not Found." This also goes for many web sites which have changed servers or directory architecture and are likewise inaccessible unless you too change your html files.

Finally, where to start to get an overview of the wealth of carillon sites out there today and to assess their strengths and weaknesses? Most people begin with the proprietary search engines which come with your browser software: yahoo, lycos, etc. Yahoo's search pulls up nine entries for carillon; judge for yourself their relevance to our concerns: the Lubbock, Texas "Carillon Retirement Center" (not a bell in sight except for the corporate identity); two entries for electronic carillon manufacture (why spend money and time on old bells when you can have the chime master system); and most obscurely of all, the University of Regina's long-standing student newspaper entitled (what else) "Carillon." Lycos is more fruitful, with 1,225 "relevant documents," the first 19 out of 20 at least having something to do with the bell instrument we all know and love. In the interests of time and sanity, I suggest you bypass this route completely and jump to an excellent point of departure, Trinity College, Hartford, Connecticut Guild of Carillonneurs' home page, URL <http://www.trincoll.edu/~carrill/carillon.html&gt;. In one hit, the major carillon installations worldwide are available for your surfing pleasure. Enjoy!

Charlie W. Steele is director of music ministries/organist at Brevard-Davidson River Presbyterian Church, Brevard, North Carolina, and an adjunct music faculty member at Brevard College, where he teaches applied organ. He holds BA (with Honors) and MA degrees in music from Radford University, Radford, Virginia, and a Doctor of Musical Arts degree from the University of Kentucky.

A significant part of America’s musical
heritage originating in the nineteenth century is the popular shape-note tunebooks that were an outgrowth of the “singing schools.” These collections, which, in their musical notation, used different shapes of note-heads for each syllable of a solfège system, are anthologies of the styles and genres of American music of the time, both sacred and secular. Nineteenth-century American shape-note tunebooks serve as sources for an important body of music—shape- note hymn tunes—which has been, and continues to be, assimilated into the late twentieth-century editions of the hymnals of mainline Protestant denominations.
The availability and popularity of the shape-note tunes in current hymnals has inspired organ composers to use them as cantus firmi for organ chorale preludes and variation settings. As a result, a wealth of organ chorale settings using shape-note hymn melodies has been published in the twenty-five years spanning 1980–2005. Many of these organ works were composed for use as voluntaries in the worship services of the late twentieth and early twenty-first century Christian church; moreover, some of the compositions are important contributions to the organ concert literature.

Origins
The shape-note phenomenon traces its origins to the psalm singing of New England. Congregational singing in the churches of the early eighteenth century had, in the opinion of the clergy and musicians of the day, fallen into a deplorable state. One person, eloquently describing the state of congregational singing in 1724, said, “The Singing appears to be rather a confused Noise, made up of Reading, Squeaking, and Grumbling, than a decent and orderly part of God’s worship.”1 In order to improve the state of congregational singing, a form of musical education, the “singing school,” was developed. Its purpose was to teach congregations the elements of music so the people could sing “by note, instead of rote.”2
One of the earliest books developed for use in singing schools was John Tufts’s An Introduction to the Singing of Psalm Tunes, which appeared in the 1720s. Tufts’s book utilized the four-note system of solfège (fa, sol, la, mi) that had been imported to America from England. Tufts used abbreviations of the syllables on the musical staff rather than traditional music notation. Tufts’s system, as it appeared in his book, is shown in Figure 1.
In 1801, William Little and William Small compiled what is considered the first shape-note collection, The Easy Instructor. Rather than using conventional notation, the two men devised a system in which the four syllables—fa, sol, la, mi—were each notated with a different note-head shape. The collection became so popular that, according to Marion Hatchett, thirty-four editions or printings of The Easy Instructor were published between 1802 and 1832.3 The shapes, as developed and notated in Little and Small’s collection, are shown in Figure 2. Using these four shapes, a major scale notated in shape-notes consists of the sequence demonstrated in Figure 3.
For the many Americans who had little or no formal musical background or education, this new approach to notation made music reading much simpler. The singers needed to know only the shapes of the notes; they did not have to deal with a music reading system in which locating the tonic note depended upon the ability to distinguish key signatures. The shape-note system did have one major disadvantage—no means was devised to indicate accidentals by using shapes. As many of the tunes used in the collections were diatonic in nature, this disadvantage evidently was not a major concern to either the compilers or the singers.

Collections
The invention of the shape-notes led to a proliferation of published music collections using the new notation system. During the first half of the eighteenth century, numerous compilers published editions of the shape-note tunebooks. George Pullen Jackson, one of the twentieth-century pioneers in the research of the shape-note tradition, lists thirty-eight collections published in the four-shape system between 1798 and 1855.4 Twenty-one of the books Jackson designated as works by compilers who lived in the South. Richard J. Stanislaw’s more recent research provides evidence of an even larger number of four-shape collections. Stanislaw lists some ninety-five tunebooks published in the four-shape system in the United States between 1798 and 1859.5
A significant contribution of the shape-note collections was their function as a repository of American tunes from the oral tradition. Though these types of tunes had appeared in hymnals or collections, such as the United States Sacred Harmony (1799) and The Christian Harmony (1805), the first shape-note hymnal to incorporate a large number of oral tradition tunes was John Wyeth’s Repository of Sacred Music: Part Second (1813).6 Irving Lowens observes that forty-four of the tunes in this collection were “folk hymns.”7 The Repository of Sacred Music: Part Second played an important role in the dissemination of these tunes. According to information provided by Lowens, Ananias Davisson, the compiler of the influential Kentucky Harmony and the Supplement to Kentucky Harmony, used fifteen tunes from Wyeth’s Part Second collection. William Walker, in his Southern Harmony, “borrowed” twenty of these tunes.8

Walker’s Southern Harmony
A significant source of the shape-note tunes found in today’s hymnals is Walker’s The Southern Harmony & Musical Companion (hereafter referred to as Southern Harmony). One of the most popular and successful of the nineteenth-century shape-note tunebooks, Southern Harmony stands as an important “anthology” of the musical styles and genres of its day. As Harry Eskew notes, it is probably the first shape-note collection to be compiled in the “Deep South.”9 The legacy and tradition of this popular collection continues even today at the “Big Singing Day” held annually in Benton, Kentucky.
Walker was born on May 6, 1809, in South Carolina, near a small village known as Cross Keys.10 Around the time he was eighteen years of age, Walker’s family moved to a small community called Cedar Springs, near Spartanburg, South Carolina.11 In 1835, Walker married Amy S. Golighty, the sister of Thurza Golighty, the wife of Benjamin Franklin White, who would become the compiler of The Sacred Harp.12 Not only is 1835 the year Walker married Amy, it is the same year he published his first and most popular shape-note collection, Southern Harmony.13 In addition to Southern Harmony, Walker compiled three other collections during his lifetime, including the Southern and Western Pocket Harmonist, The Christian Harmony, and Fruits and Flowers.14 Although Walker is considered the compiler of Southern Harmony and his name graces the cover, the work was initially a joint project of Walker and his brother-in-law, B. F. White.
After its introduction in 1835, Southern Harmony underwent several revisions, with the final one being the 1854 edition.15 During the years of its publication, the collection was obviously popular, as Walker later claimed that 600,000 copies of it had been sold.16
Harry Eskew cites several reasons why Southern Harmony is a significant shape-note collection: 1) its use as textbook to learn to read music, 2) its role in continuing early American psalmody, and 3) its function as a “musical companion for numerous word-only hymnals.”17 Eskew also notes that Southern Harmony is “significant as a repository of melodies from oral tradition” and that “Walker and other rural-oriented singing school teachers/compilers drew from the rich oral tradition of the Anglo-American folksong to provide melodies for many hymn texts.”18 Walker, in the preface to the first edition of Southern Harmony in 1835, states that he had “composed the parts to a great many good airs (which I could not find in any publication, nor in manuscript), and assigned my name as author.”19 It may be surmised that many of these “airs” were popular melodies or folk tunes of the day that were passed on by oral tradition. Hymnologist Austin C. Lovelace recounts that, “When Walker was going around doing singing schools, he always asked if anyone had some good tunes. He would then write them down and claim them as his own.”20
Sources of texts and tunes are indicated for some of the hymns, though often no source is documented for either. Glen Wilcox relates that approximately one-fourth of the hymn texts were by Isaac Watts.21 Of the 341 tune names in the index, Wilcox maintains that about 250 of them can be attributed to 110 composers, with the remaining tunes being anonymous.22 For the 1854 edition, Walker added 73 tunes to his collection. It is interesting to note that, according to Eskew, approximately half of the tunes Walker added in 1854 were “in the style of the folk hymn.”23
Southern Harmony incorporated some important “firsts” regarding several hymn tunes. The 1835 edition marked the first time the text “Amazing Grace” and the tune New Britain were joined together in a shape-note collection; the edition of 1840 contained the first appearance of the tune Wondrous Love with the text “What wondrous love is this;” and the 1854 edition has one of the early appearances of Dove of Peace.
The inclusion of the American tunes in this remarkable shape-note collection has helped to preserve them for future generations. Unlike its popular counterpart, The Sacred Harp, which has undergone a number of revisions over the years of its existence (even as recently as 1991), Southern Harmony has had no additions or corrections to its music since the final version of 1854. As it stands, Southern Harmony is a repository of musical styles and tastes of nineteenth-century America, particularly of southern and rural America. Eskew remarks that, “No wonder Southern Harmony was so popular: the hymns . . . were united with tunes which had circulated among the people for years in oral tradition, and they were furthermore printed in easy-to-read shape-notation!”24

New England “reforms”
As the shape-note tradition moved into the southern and western states, a mid-to-late nineteenth-century movement emerged in New England to eliminate American tunes, as found in shape-note tunebooks, from church hymnals and music collections. New England reformers, among whom were Lowell Mason and Thomas Hastings, considered music and hymns of European background and influence to be superior to America’s “folk-style” music. Hymn tunes and music composed in the European style were “based on ‘scientific’ principles producing ‘correct’ harmonies.”25 It is ironic that the New England area, whose musicians gave America its singing schools and shape-notes, is the same geographic area that led reforms contributing to the demise of shape-note singing and the use of these tunes in hymnals.
Jackson, in White Spirituals of the Southern Uplands, devotes a chapter to the subject of the disappearance of folk-hymns as denominational hymnals began to emerge in the nineteenth century. Though the 1889 edition of the Methodist Hymnal contained a number of the tunes, the 1905 edition included only four of what Jackson calls “fasola popular tunes”—Lenox, Nettleton, Mear, and Greenville.26 Jackson’s research points out that the Service of Song (1871), a hymnal used by southern Baptists in more urban areas, embodied only nine tunes from the “fasola” tradition.27 Another hymnal used by Baptists in the early twentieth century, Modern Hymnal (1926), incorporated only seventeen of what Jackson refers to as hymns of “specific southern fasola making or adoption.”28
Jackson ascertains that the Philadelphia publishers, suppliers of hymnals to southern Presbyterian churches, “avoided all indigenous songs of the southern and western revival.”29 An examination of Presbyterian hymnals of the late nineteenth century through the early twentieth century certainly underpins Jackson’s observation. The Presbyterian hymnals of 1874, 1895 (revised in 1911), and 1933 all contain some hymn tunes—just as today’s hymnals do—common to Southern Harmony and other similar collections. These tunes, however, are primarily ones with an identified composer—tunes such as Azmon, Coronation, and Duke Street. Based on this author’s examination of the index of tune names in each of these three editions of hymnals, Nettleton seems to be the only anonymous shape-note tune included in Presbyterian hymnals until the appearance of the 1955 edition of the hymnal.30
As late in the twentieth century as 1940, American shape-note tunes held little respect among some scholars who were interested in serious hymnody. Henry Wilder Foote, in Three Centuries of American Hymnody, spends little time focusing on the history or importance of the tunes. His writing contains remarks such as, “While in general their effect on American hymnody has been neither permanent or valuable . . . the folk hymn was suited to revivals and social gatherings like out-of-door camp meetings . . . and in any case they fall outside the main current of American hymnody.”31 As one can surmise from Foote’s statements, Raymond Glover’s supposition that the efforts of musicians like Mason created a standard whose “effects may still be seen in today’s mainline hymnals” is certainly supported.32 Fortunately, these effects initiated by the “scientific” musicians of the nineteenth century experienced a reversal in the late twentieth century.

Twentieth-century acceptance
Five Protestant denominational hymnals—Southern Baptist, Episcopal, Lutheran (ELCA), Presbyterian (USA), and United Methodist—were selected to be surveyed as to their inclusion of shape-note tunes. These particular hymnals were chosen because of the importance each denomination places on hymnals and hymn singing and because of the reputation each denomination enjoys regarding the quality of their hymnals. The survey included an inspection of ten hymnals to discern the number of tunes that appear to be of shape-note origin. African-American spirituals, frequently designated as American folk tunes or melodies in older hymnals, were not within the parameters of the research. The numerical results of the American tune survey, shown in Table 1, verify the thesis that there is a definite increase in the number of shape-note tunes in the current editions of mainline denominational hymnals compared to the previous editions. In the Episcopal, Lutheran, and Presbyterian hymnals, the growth in the number of tunes is significant. Though there is an increase in the number of shape-note tunes in the most recent hymnal of the Methodist Church, the percentage does not indicate an increase because the hymnal contains a larger number of total hymn tunes. The 1966 edition contains only 417 hymn tunes, whereas the 1989 edition includes 504 tunes.
Because denominational hymnals use various sources for their tunes, some of the shape-note tunes included in hymnals have indications of possible composers. An example is the tune Nettleton, identified in two hymnals as being composed by John Wyeth.33 The tune did appear in the 1813 edition of Wyeth’s Repository of Sacred Music, Part Second, but it originated from the “camp-meeting repertory of Methodists and Baptists.”34 Given that the tunes were sometimes part of an oral tradition before they were notated in hymnals, it is difficult for musicologists and historians to trace their exact origin.
Among the various shape-note collections of the nineteenth century, William Walker’s Southern Harmony serves as an important source of American shape-note tunes, especially in the more recent editions of the selected hymnals. In each denomination, the number of hymn tunes attributed to either William Walker or Walker’s Southern Harmony shows a significant increase. The frequency of their attribution as a source may be observed in Table 2.

Factors in 20th-century
acceptance
Based on the information and statistics indicated above, it is clear that there is a significant increase in the number of shape-note tunes included in recent hymnals. This phenomenon prompts one to reflect on what factors may have led to the increased presence of these tunes in the hymnals of the late twentieth century. Communications by this author with several persons who served on editorial boards of different hymnals help provide some possible answers to this question.
David W. Music, a member of the editorial board of The Baptist Hymnal (1991), suggests three main factors he believes are responsible for the growth in the number of shape-note hymn tunes incorporated into recent hymnals. Outlining these factors, Music states:

The increase in the number of shape-note tunes is due to a number of factors including: 1) the bicentennial of the USA in 1976 with church musicians seeking to honor their country by searching out some of its native expressions. I think this parallels the English folk song recovery that occurred with the 1906 English Hymnal; 2) the broadening of the base of congregational song to include a wider diversity of styles and types than before (including black spirituals, world hymnody, American Indian pieces, Taizé, Iona Community, plainsong, newly-written hymns, etc.); 3) in a few cases these melodies have become familiar outside the church (or at least outside the hymnal) and have subsequently been incorporated into them; a good example is Resignation (“My shepherd will supply my need”), which everybody learned from the Virgil Thomson choral arrangement, later realizing what a great congregational text and tune combination this is. Perhaps related to this was the increased respectability gained by these often very simple tunes through their use by significant American composers such as Thomson and Aaron Copland.35
The factors that Music considers significant are echoed by others who have been involved in the editorial process of recent hymnals. Carlton Young, editor of the 1966 and 1989 Methodist hymnals, refers to the 1906 English Hymnal and the increase in diversity in hymnals as significant factors in the selection of tunes. Young asserts that “most mid-20th-century mainline USA Protestant hymnals followed the lead of R.V. Williams” and “reflected the work of folklorists such as Cecil Sharp.”36 Young also observes that “The increased number of USA folk melodies in TUMH ’89 [The United Methodist Hymnal] continues this trend in mainline hymnals, but is also related to the increased number of Native American, Latino, African-American, Asian, and gospel songs.”37
Ray Glover, editor of The Hymnal 1982, affirms that “The inclusion of a goodly number of American folk tunes in The Hymnal 1982 was, I believe, our response to the growing awareness of the great, rich repository we have in, largely though not exclusively, Southern folk hymnody from the shape-note tradition.”38 Likewise, Carl Schalk, who initially served on the editorial board of the Lutheran Book of Worship, feels that the inclusion of American folk hymn tunes was a way to become more American, much in the same way Vaughan Williams used the English folk song.39 Schalk considers the American folk tunes a source that “had not been tapped before” and a “looking back to some kind of heritage.”40 The editor of The Presbyterian Hymnal (1990), LindaJo H. McKim, echoes a similar sentiment, observing that “The tunes really are a part of who we are and for that reason need to be included in any collection coming out of the Americas today.”41 Marion Hatchett mentions the influence of Vaughan Williams and comments that the inclusion of three American folk tunes in the 1906 English Hymnal made it “respectable” for Americans to use these type of tunes in their own hymnals.42

The organ chorale prelude
The genre of the organ chorale prelude is helping to perpetuate the unique body of tunes stored in the nineteenth-century shape-note tunebooks. The term “chorale” originally referred to the tune used with a hymn text in the sixteenth-century German Protestant Church.43 Over time, the distinction between “chorale” and “hymn” (“a song in praise of God”) has blurred to the point that the two terms are now used interchangeably.44 Today, “organ chorale” and “chorale prelude” are generic terms referring to pieces composed in the tradition of the chorale prelude, whether they are based on a chorale, a Protestant hymn tune, or even a religious ethnic folk song. They may still serve as introductions to the singing of hymns or chorales. More often than not, in the late twentieth and early twenty-first-century liturgical setting, a chorale prelude functions as service music. It may be performed as a prelude, a postlude, as a selection during the collection of the offering or the serving of communion, or as music covering movement in other parts of the liturgy.
The performance of chorale preludes is not limited to liturgical use. Chorale preludes occupy an important role as part of the literature performed on organ recitals and concerts. A scanning of the recital programs listed each month in The Diapason reveals that various works of this genre are included in many recitals. The works may range from the large settings of J. S. Bach to the jazz-influenced pieces of Johann Michel. For example, of the 20 recital programs listed in the February 2010 issue of The Diapason, at least 24 of the total selections performed appear to be some form of a chorale prelude.45
Because the hymnals of the early-to-mid twentieth century contained very few, if any, American shape-note tunes, it was not until their inclusion into mainline hymnals that they became familiar to many organists and to the general concert or church audience. Even though the tunes were neglected by hymnal committees during the first half of the twentieth century, some significant organ settings of American shape-note tunes did appear around the middle of the century. These settings, however, were not inspired by the composer’s familiarity with tunes found in a denominational hymnal; instead, they seem to be the result of the composer’s acquaintance with a shape-note collection, primarily The Sacred Harp.
Twentieth-century American composer Gardner Read composed a number of organ works, among which are two collections of shape-note hymn tune settings. Read relied on a copy of The Sacred Harp as the source of the tunes used in his collections. In the scores of both collections, Read notes that the “preludes are based on authentic old hymn-tunes found in the 1902 edition of ‘The Sacred Harp,’ a collection of white spirituals and Southern hymns, first published around 1850.”46 Eight Preludes on Old Southern Tunes, opus 90, was published in 1952, and the publication of Six Preludes on Old Southern Hymns, opus 112, followed in 1963. Of the fourteen tunes Read employed in these two notable collections, seven of them are found in Southern Harmony.
Samuel Barber’s Wondrous Love: Variations on a Shape-note Hymn, written in 1958 for the inaugural recital of the new Holtkamp organ at Christ Episcopal Church, Grosse Pointe Farms, Michigan, is primarily a concert piece.47 As the publication of the work predates any inclusion of the tune into a mid-to-late twentieth-century denomination hymnal, one could posit that Barber’s piece helped contribute to the popularity of the Wondrous Love tune. In his reference to the tune’s source for the composition, Barber notes in the score that the tune was “published in the ‘Original Sacred Harp,’ Atlanta, Ga., 1869.”48 The score also contains a reproduction of a four-part harmonization of Wondrous Love, probably taken from the 1911 edition of The Sacred Harp, as the copy credits the alto part to “S. M. Denson, 1911.”49

Growth since 1980
In late twentieth to early twenty-first century America, the publication of chorale preludes based on shape-note tunes has increased significantly. This trend, during the period from 1980 to 2005, can be confirmed by consulting reference books that list published organ works and chorale settings. In a repertoire list compiled by this author, a total of 238 organ pieces, based on 46 different tunes found in Southern Harmony, were documented. Of the works in the repertoire list, only 46 (19%) were composed prior to 1980. The significant number of organ chorale preludes based on these tunes is a direct result of the growth in the number of shape-note tunes appearing in recent hymnals.
Five shape-note tunes found in Walker’s Southern Harmony (1854)—Foundation (The Christian’s Farewell in Southern Harmony), Holy Manna, New Britain, Wondrous Love, and Dove of Peace—are popular tunes found in hymnals of the late twentieth century or, as in the case of Dove of Peace, have recently become popular. The information shown in Table 3 compares the inclusion of these hymn tunes between the previous and present editions of the five selected denominational hymnals.
A look at the occurrence of these five popular shape-note tunes as cantus firmi for organ chorales helps illustrate the growing use of the tunes by composers of organ literature. For example, Jean Slater Edson’s book, Organ Preludes: An Index to Compositions on Hymn Tunes, Chorales, Plainsong Melodies, Gregorian Tunes and Carols, published in 1970, contains a meager listing of published organ works based on shape-note tunes. For the five tunes considered, Edson’s index identifies the following number of chorale preludes: Foundation – 5; Holy Manna – 1; New Britain – 4; Wondrous Love – 5; and Dove of Peace – 0.50
In 1987, Dennis Schmidt published the first volume of An Organist’s Guide to Resources for “The Hymnal 1982.” Compared to Edson’s book of 1970, Schmidt’s number of listings indicates a slight increase in the quantity of published organ settings using the five tunes. In Schmidt’s first volume, the number of works cataloged for each of the selected tunes includes: Foundation – 4; Holy Manna – 4; New Britain – 7; Wondrous Love – 6; and Dove of Peace – 0.51
A second volume of Schmidt’s An Organist’s Guide to Resources for “The Hymnal 1982” appeared in 1991. Compared to the first volume, the second volume confirms a continued increase in the number of organ settings of American tunes. For the five tunes, volume two lists the following number of organ settings: Foundation – 23; Holy Manna – 7; New Britain – 30; Wondrous Love – 15; and Dove of Peace – 0.52
The repertoire list of organ compositions based on shape-note tunes from the Southern Harmony, compiled by the author, substantiates the growth of these published works between 1980 and 2005. The number of organ works in the repertoire list using the five selected tunes as cantus firmi is summarized below:
Foundation (The Christian’s Farewell) – 22, 3 published prior to 1980
Dove of Peace – 7, all published since 1996
Holy Manna – 15, 1 published prior to 1980
New Britain – 33, 5 published prior to 1980
Wondrous Love – 30, 4 published prior to1980
The phenomenon of many new shape-note based organ works is, no doubt, a result of composers discovering shape-note tunes as they began to appear in new editions of hymnals. Robert J. Powell, retired organist/choirmaster of Christ Church, Greenville, South Carolina, and a well-known composer of organ and choral music, is the contributor of a number of individual pieces and collections based on shape-note tunes. These tunes are an important source for Powell in his work as a composer. Powell states:

Because many American folk hymns appear in present-day hymnals, I have found they have been influential in my compositions, not only because there are so many from which I have created anthems and organ pieces, but also for their use of modal melodies and uncompromising harmonies.53
Michael Burkhardt, formerly a member of the music faculty at Carthage College and currently on the staff of Holy Cross Lutheran Church in Livonia, Michigan, is the composer of a significant number of chorale preludes for the organ. Included in his output are several settings of shape-note tunes. In a personal correspondence with this author, Burkhardt supports the thesis that the growth in the use and appearance of the American tunes in hymnals is a contributing factor to the increasing number of organ compositions utilizing the tunes. Burkhardt comments that:

An increase in the number of early American tunes in hymnals has certainly been an impetus for my settings in the American Folk Hymn Suite and in various other organ publications. But an even greater motivation for me is that these hymns are truly hymns of the people and, more specifically, hymns birthed by the people of this country. I love the ruggedness of the tunes as well as their unique qualities, individualities and the texts with which they are associated. . . . I hope that perhaps in some small way an organ setting or two of mine might excite someone regarding this great genre of hymnody.54
Samuel Adler, professor of composition at the Juilliard School of Music, has composed a set of organ chorale preludes based on early American tunes, one of which is Foundation. Entitled Hymnset: Four Chorale Preludes on Old American Hymns, the work was premiered in 1984 and published in 1987.55 In correspondence with this author in reference to Hymnset, Adler states that “I have always felt that we do not have enough Chorale Preludes on these beautiful hymn tunes and so while I was in residence at the Atlantic Center for the Arts I wrote one of these Preludes a week.”56 Clearly, Adler’s sentiment that there is a need for more chorale preludes using American tunes is one that echoes in the minds of other American composers and organists. The result has been a profusion of chorale preludes representing various levels of difficulty, length, quality, and effectiveness. This particular body of organ literature deserves to be both performed and recognized for the continuing role it plays in exposing both church and concert attendees to the music of Southern Harmony and similar nineteenth-century collections.

Summary
The heritage of American tunes contained within the shape-note tunebooks of the nineteenth century, whether they are called shape-note, folk-hymn, or American folk tunes, represents an important body of music, which, in the past thirty years, has been reclaiming its rightful place in American hymnody. In the last quarter of the twentieth century, the rediscovery of this music prompted mainline Protestant denominational hymnal editors and committees to include many of these tunes into their new editions of hymnals.
The current availability of shape-note tunes in the hymnals of mainline Protestant denominations has, since 1980, significantly affected organ literature. A number of tunes once unknown are now common in many hymnals; as a result, organists and composers have been, and continue to be, drawn to them as fresh sources of cantus firmi. This growing body of organ literature represents music of a wide range of difficulty, effectiveness, compositional creativity, and usefulness.
The shape-note collections of the nineteenth century, including the popular and significant Southern Harmony, helped preserve the tunes and harmonizations that are part of our American history and hymnody. The hymnals of the late twentieth century, with their inclusion of a representative body of American shape-note tunes, have assisted composers, organists, and concert and church attendees in rediscovering this music. The organ literature resulting from this rediscovery will assist in the preservation of these tunes for new audiences and generations to come. ■

It seems like eons have passed since personal computers appeared in our lives--but it has only been a little over a decade since I bought my first grey box with a green phosphor screen--a 1984 Kaypro. It was built like a truck, was a great word processor, made no fan noise, and the cursor did not blink. Unfortunately, this super typewriter was considered obsolete in three years, and I replaced it with a "PC" with a fan so loud I thought it was going to take off. Nowadays, when I acquire a computer, I kill the blinking cursor and fuss with the fan to make it as quiet as the old Kaypro. So much for "keeping up!"

Today, the Internet challenges us as much as those first computers did. Kenneth Matthews writes to Piporg-L from San Francisco:

All right. If someone will explain to me, I promise to pay attention this time. I can't figure out (or remember) where Osiris actually is . . .

--Kenneth (spinning my wheels in cyberspace) Matthews

Ken's problem is not unique on the Internet. There are thousands of offerings, but you have to know where to find them. The Osiris Archive is no exception. Ken is trying to keep up, too.

There is so much activity on the OrganNet (Piporg-L) that most "cyber-organists" are panting to keep pace. Piporg-L started with 40 subscribers and has since passed the 600 mark. I long resisted Windows software, thinking I could avoid clicking on icons in favor of the ten commandments of DOS. Finally, I gave in so I could "surf the net" when Piporg-L joined the World Wide Web with their own "web page." This "hypertext" presentation of Piporg-L includes a link to the Osiris Archive as well.

What does all this mean?   Well, it means that you can load "Mosaic" or "Netscape," set your sights on http://albany.edu/~piporg-l or http://osiris.wu-wien.ac.at/ftp/pub/earlym-l/organs

and a page will appear on your computer screen to guide you through the OrganNet (Piporg-L) or The Osiris Archive.

From these "web pages" you can investigate a variety of organ topics from the Organs of Glasgow, to over six hundred specifications in the Osiris Archive. This is a big jump from just a few years ago, when this whole business was just getting started.

Here in a nutshell, are a few corners of cyberspace that organists can enjoy:

Piporg-L: Pipe organs and related topics

http://albany.edu/~piporg-l

The Piporg-L web page will introduce you the contents of the list, starting with a quick guide to searching the archives, biography files, the Osiris Archive, and recordings of organ music in the CD-Connection catalog.

Osiris Archive

http://osiris.wu-wien.ac.at/ftp/pub/earlym-l/organs/

The Osiris Archive web page describes how to search for over 600 organ specifications in the Osiris database. It lists help files that answer the most frequently asked questions about the archive--how to search for files, upload and downloadspecifications and how to volunteer to type new specifications for the archive. Last but not least, it provides a link to The Diapason Index --some 14,000 entries from the annual reviews that are published each year.

The Osiris Archive is growing daily with submissions from all over the world. The archive is located at the Vienna University of Economics and is part of the Earlym-L archives (a sister list to Piporg-L).  As hoped, it contains not only organ specifications, but playing impressions, recording discography and builders' notes. This material is kept in a free form database and is listed by organ builder, site, city, country and date of construction.

The Diapason Index

http://osiris.wu-wien.ac.at/ftp/pub/earlym-l/organs/diapason.index

The Diapason Index may now be searched online from the Osiris Archive web page, or may be downloaded into your own word processor. These files are "comma delimited text files" and may be imported into your favorite database program, such as Dbase or FoxPro.  Downloading the file takes a bit of time --usually about 20 minutes if you have a fast modem.

Organ CDs

http://albany.edu/~piporg-l/organcds.@cd-conn

This spring, Ben Chi, co-owner of Piporg-L, posted an announcement that he had downloaded the organ catalog of The CD Connection, a well known catalog order firm. He culled out some 1,500 organ CDs and saved them on Piporg-L. To download this CD list by email, send this message to

[email protected]:

get organcds.@cd-conn

Be prepared for a moderate length download. This is a 27 page text file. Once you have loaded this file into your word processor, you may search for title, composer and artist, using your own word processor's "search" command. Prices of the organ CDs in this catalog are reported to be very competitive.

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

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

Thursday

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

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

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

Friday

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

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

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

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

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

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

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

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

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

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

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

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

Saturday

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

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

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

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

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

--William Dickinson

The wind comes sweeping o’er the plain . . .

We watch our car’s odometer approach 100,000 miles. It seems like an important milestone, but we’re distracted by traffic, go into a different train of thought, and miss the great event. It reads 100,002.3 and we never felt a thing.

Ten years ago we were anticipating the start of a new millennium. As the year 2000 approached we were told that the language of computer programming did not allow for calendar years above 1999—that we should expect computers all over the world to crash at midnight on January 1. Enough people nervously withdrew money from ATMs that the banking system published concern about the supply of cash. We didn’t even know how we would say what year it was. What would we say, two-oh-oh-one, aught-one, the aughts, the Ohs? Some people planned to be in an airplane at the stroke of twelve, others assured us that the computer-driven air-traffic-control system would collapse at that moment.
And what do you suppose happened? Nothing. My computer kept working as did my alarm clock and microwave oven. I have not met a single person who has any trouble saying what year it is. Planes kept flying and landed safely and the ATM still spat out stacks of twenties. The clock struck twelve, the mouse ran down, hickory-dickory-dock.

We tend to mark our progress in big blocks. If the Baroque era ended in 1750, what did Händel (1685–1759) do for the last nine years of his life? The boundaries are muddy. We do this with the history of the pipe organ. The beginning of the 20th century brought electric action and orchestral playing. The second half of the 20th century was The Revival when some of us got excited about historic performance practices and tracker-action organs, and others felt upset and disenfranchised. A hundred years from now, what will our successors say about the beginning of the 21st century? What would we like them to say? How can we influence that? How do we assess the present state of the art? And most importantly, how do we assure its health and growth so that later generations will have something significant from our body of work to study and assess?

Eighty years ago, more than 2,000 new pipe organs were completed by American organbuilders each year. Now it’s more like 40 or 50. I don’t know how many digital instruments are installed each year now, but I suspect the number balances with the century-old total of pipe organs. We’ve noted and discussed at length the decline of the number of serious students of the organ, and we have watched in horror as venerable educational institutions close their organ departments.

The true test of the state of things is the response of the public. How many laypeople—those who are not professional organists or organbuilders—make it a point to attend organ recitals? I have sat in many a grand church listening to a great musician play a marvelous organ—sharing the thrall with only 30 or 40 other music lovers. At the height of his career, E. Power Biggs noted that twice as many Americans attended concerts of classical music than professional sporting events. Do you think that’s the case today?

All these things are related. While most pipe organs are unique, I suppose that thousands of churches may have identical digital instruments—an organ committee might opt for “no pickles,” but otherwise the choice is pretty limited. I know that many people think this is a good thing—McDonald’s and Starbucks would not be successful otherwise—but I can’t believe that such institutional sameness contributes to the growth of this or any art.

For the second month in a row I refer to the excellent article “Repertoire in American Organ Recitals 1995–2005” by Moo-Young Kim published in the October 2006 issue of The American Organist. Dr. Kim analyzed 249 recital programs totaling 1689 selections as published in TAO. Using statistics and pie-charts, he showed how limited in originality is our recital programming. Is this related to the disappointing attendance at so many organ recitals?

The performance of historic repertoire will always be central to the art of the pipe organ, and each serious player has ambitions about which pieces are next on the practice schedule. This is a good thing. But it’s the art of improvisation that distinguishes the organ. How thrilling for the first time concertgoer to hear the mighty instrument as the vehicle for the creation of new music, right here, right now. What a celebration of human genius! (I’m reminded of Gjon Mili’s time-lapse photograph of Picasso drawing a bull with a flashlight—a masterpiece of the moment—you can see it at .)

Everything’s up to date in Kansas City . . .

Ours is heralded as the age of communication. International news is instant, a CD or sweater ordered online today is in our hands tomorrow, and we have a fit if a Fed-Ex package is six hours late. We send what we think is an important e-mail and wonder why it hasn’t been answered four hours later. (Is it just possible that our correspondent wasn’t at home? What, no BlackBerry?) But if we limit our understanding of communication to these amazing technological advances, we will fail our art. You cannot communicate the art of the pipe organ by beaming between handhelds.

Here’s the good news. There may not now be many new pipe organs built each year, but most of them are glorious and unique works of art. And hundreds more projects are accomplished each year restoring older instruments to their full artistic potential. Some schools are closing organ departments, but others are revitalizing theirs. Young organists are still taught to base their playing on good scholarship, but as a foundation, not an end. After all, it is about the music. Playing the organ is not a parlor trick—it’s a thrilling vehicle for the expression of an artist and for an audience to experience and absorb.

There’s a bright golden haze on the meadow.

In what sometimes seems an atmosphere of gloom, I’ve always felt that the pipe organ has a significant future in our society, and my optimism is rewarded as I recently had the privilege to make association with what promises to become an important center of the study of the organ. The University of Oklahoma (OU) has a long tradition of excellence in organ teaching—that is where Mildred Andrews Boggess taught many of today’s finest organists during her 38-year tenure. Now a fresh wind is blowing in tornado country as John Schwandt has joined the faculty of the OU School of Music to lead an exciting new teaching program.

Brainchild of Dr. Schwandt and his long-time friend, theatre organ specialist Clark Wilson, the American Organ Institute has been founded to lift up and celebrate American contributions organbuilding and organ playing. The philosophy behind the institute is to unite the worlds of the classical and theatre pipe organ, advancing the art by emphasizing improvisation in all genres along with the performance of the classical repertoire. A fresh curriculum will include courses in arranging, computer notation, and multiple styles of composition—a return to the classic concept of the complete organist: one-third performance, one-third improvisation, one-third composition.

An integral part of the institute will be the establishment of a fully equipped and staffed pipe organ workshop on campus. This unique facility will be home to the restoration of an important instrument recently acquired by the university for the Paul F. Sharp Concert Hall at the School of Music and will allow students the opportunity for hands-on experiences with organbuilding, even to providing pipe organ maintenance services for the general area, an area not as yet saturated with experienced organbuilders. The next generation of organ students can be well-versed with knowledge of organ history and construction, and the next generation of organbuilders can be well-versed with knowledge of organ playing and composition.

There will be three degree tracks (Bachelor of Music, Master of Music, and Doctor of Musical Arts), each allowing flexible emphasis of applied studies to include classic and theatre organ playing as well as organbuilding. Significantly, the institute enjoys the enthusiastic support of University of Oklahoma President David Boren, Dean Eugene Enrico of the OU Weitzenhoffer Family College of Fine Arts, and Dr. Steven Curtis, director of the School of Music, who are working to build the foundation for this refreshing and innovative approach to the study of the organ.

The School of Music is housed in the Catlett Music Center on the north end of the campus, the entrance to which is a striking contemporary space of cathedral proportions. The Morris R. Pitman Recital Hall and the Paul F. Sharp Concert Hall both open off this grand space as does a corridor leading to the classrooms and teaching studios. This “lobby” is called the Grace B. Kerr Gothic Hall and is home to the Mildred Andrews Boggess Memorial Organ, C. B. Fisk’s Opus 111 (go to to see photos and specification). With three manuals and 45 ranks, it’s funny to think of this as a “lobby organ” but this is no ordinary lobby. The ceiling is very high with contemporary interpretations of gothic vaulting, the organ is placed in a high balcony at one end of the room, the reverberation period is 4.5 seconds, and both visual and aural effects are magnificent.

I’ve got a beautiful feeling . . .

Just a minute—that organ is already in place, and I referred to a “recently acquired organ” that will be installed in Sharp Hall. Ah, the other shoe drops. In the April 2005 and November 2006 issues of this column in The Diapason, I have written about M. P. Möller’s Opus 5819, the massive and singular instrument originally built for the Philadelphia Civic Center. Go to , scroll to the bottom and look for the two “specifications” links—you’ll get an eyeful. The University of Pennsylvania (Penn) became owner of this organ when they acquired the Philadelphia Civic Center with intention of using the site to build an important new research hospital as part of the University’s Health System. As the destruction of the 13,500-seat Art Deco hall was controversial, Penn preserved many artifacts from the building, including the organ. The Organ Clearing House was engaged to dismantle the organ, located in a 2500-square-foot, 25-foot-high chamber above the ceiling, 100 feet up.

The organ was stored next door in another large convention hall slated for demolition at a date that was suddenly and significantly accelerated by the needs of the hospital construction. This news was a shock—another demolition deadline—we were going to have to rescue the organ for a second time. In the November 2006 issue, I wrote wistfully about it sitting in storage, looking more like an industrial wasteland than a work of art. But—thanks be—I can say now that as I wrote I knew that a zephyr was over the horizon—a breath of amazing promise. John Schwandt had come over the bow looking for a significant concert organ around which to build the American Organ Institute. Oh boy—have we got the organ for you! (See photo: theatre console, classic console, automatic roll-player.)

It seemed too good to be true. Here’s a huge organ with two consoles, virtually the only large extant instrument expressly intended as both a classic concert organ and a theatre organ with “all the bells and whistles,” drums, cymbals, toys. And there’s a new venue for the teaching of organ playing of all styles.

Chicks and ducks and geese better scurry . . .

Meanwhile, the administrators at Penn were preparing to demolish their building, and engaged me in a complicated conversation about what to do with the organ. They were less than entranced with the idea of funding another moving project, but having gone to considerable—really considerable—expense to dismantle, pack, and store it, they were committed to its preservation. When Dr. Schwandt and OU came into view with the possibility of a new home for the organ where it would be properly restored and used as part of a significant educational program, there started a whirlwind of conversations between the two universities. We all have experience with large bureaucracies moving slowly, but picture this. In just four weeks, OU expressed interest in the organ, Penn agreed to make it a gift, and the myriad political and legal details were worked out. Two other important and usual hurdles were instantly checked off—funds were immediately available to move the organ, and first-class space was immediately available in which to store it. The Organ Clearing House lined up a fleet of five semi-trailers, and the 120,000-pound organ was moved to Oklahoma, two days ahead of Penn’s demolition schedule. Yikes! Go to to read an article about this stunning transaction.

While we were dismantling the organ a couple years ago, Brant Duddy (Philadelphia area organ technician who had tuned the Civic Center organ for many years) gave me a recording of the recital played on the Civic Center organ by Tom Hazleton for the 1992 convention of the American Theatre Organ Society. Along with several traditional barnburners (high on the list of favorites in Dr. Kim’s TAO article!) is Hazleton’s medley of tunes from Rodgers and Hammerstein’s Oklahoma. What a wonderful way to introduce a venerable organ to its new home. And a quiet aside: Once the organ was in storage, I was in touch with Mr. Hazleton to ask about his experience with it. He was enthusiastic about its preservation and promised to help find it a new home. I asked him for an interview thinking that would enhance a column someday, but before the scheduled date arrived I heard of his death.

Late one evening while the Organ Clearing House was in Norman delivering the organ, Dr. Schwandt played the Fisk organ for us, weaving a creative tapestry around Richard Rodgers’ place-appropriate theme. As the music reverberated in the darkness, I reflected on the magic of improvisation—how a mystery becomes reality, and how important that concept is to the history of organ music. Like Picasso’s bull it’s gone as soon as it’s over, perhaps to be recreated tomorrow but never to be repeated. Improvisation must be the best tool to convince the public that the pipe organ is not just a relic of an earlier age but a vital participant in today’s culture. A fresh vision, a fresh approach, and the rebirth of a renowned institution and a venerable instrument combine to bring new energy to the work of organists and organbuilders across the country.

If you think this is “just another big Möller organ,” take my word for it: There is no other organ like it. It’s simply spectacular—an American monument of artistry in concept and craftsmanship in execution. I hope you’ll join me in Norman when it’s first played there. It’s fun to imagine that future music historians will notice Opus 5819’s rebirth as a significant event. You young students of the organ, here’s the website of the Office of Admission at the OU School of Music: ''". You’ll be glad you looked.

The high cost of beauty

When the tomb of Pharaoh Tutankhamun was discovered in 1922, the world went agog over the dazzling beauty of the artifacts that had been hidden since his death some 3,300 years earlier. There were large pieces of gilded furniture, ornate masks, jewelry, and lots of hieroglyphics and paintings. The level of craftsmanship was bewildering, given the degree of antiquity. Other members of Egyptian royalty were buried in similarly grand circumstances, in tombs located under the great pyramids. And who built the pyramids? Slaves.

Big-time personal money always has and always will be part of the arts world. If there had been no Medici dynasty, we wouldn’t have had Michelangelo, Leonardo, Brunelleschi, and Donatello, to name just a few. How did the Medici make their money? They were bankers, the wealthiest family in Europe. They parlayed their wealth into political influence, and many family members became important politicians. The family even produced four popes in the sixteenth century. If that implies it was possible to purchase a papacy, I’m surprised that Silvio Berlusconi didn’t try it. A family tree I found online shows more than twenty generations of Medici between 1360 and about 1725. 

We’ve learned a lot about the ethics of banking and investment in recent years, where executives use their clients’ money to leverage their own fortunes, bring down institutions, and go home with bonuses that equal the annual wages of hundreds of normal workers. I’m not setting about a researched dissertation on the source of the Medici’s money, but I’m willing to bet that much of it came at the expense of others.

Heavy metal

The Carnegie Steel Company was one of the country’s first major producers of steel, and in the late 1880s and early 1890s, it developed important improvements in the manufacturing process, including open-hearth smelting and installation of advanced material handling systems like overhead cranes and hoists. The result was higher production levels using increasingly less skilled labor, and the Amalgamated Association of Iron and Steel Workers struck against the Homestead Steel Works. There were various waves of strikes, and at first the union prevailed. 

Henry Clay Frick ran the Carnegie Steel Company for his eponymous partner. He announced on April 30, 1892, that he would keep negotiations open with the union for thirty days, and on June 29, he locked down the plant and the union announced a strike. Frick engaged the Pinkerton National Detective Agency to provide security, and more than three hundred armed Pinkerton agents were involved in bloody battles with striking workers. The Pinkerton force surrendered, and the governor sent in the State Militia and declared martial law. There was a failed assassination attempt against Frick. The union was broken and collapsed about ten years later. 

It was important to Andrew Carnegie and Henry Clay Frick to beat down the union because they had their lifestyles to maintain. Carnegie built a majestic home on Fifth Avenue at 91st Street in New York (now the Cooper-Hewitt National Design Museum) in which he installed a large Aeolian pipe organ. He paid about $65,000 for the organ at the time when workers in the Aeolian factory earned about $600 a year. Hmmm. The organ cost as much as the annual wages of more than a hundred workers. Not as bad as King Tut, but sounds about right.

Henry Clay Frick installed a large Aeolian in his gracious home on Fifth Avenue at 70th Street (now housing the Frick Collection, commonly known as “The Frick”). These guys really knew how to build houses. Hank and Andy must have warmed each other’s hearts living just twenty blocks apart—an easy twenty-minute walk, just long enough to smoke a hundred-dollar cigar (six weeks for that Aeolian worker). Frick also built a tremendous Aeolian in his summer home at Manchester-by-the-Sea in Massachusetts and gave a four-manual job to Princeton University. That’s four big pipe organs built on the backs of striking steel workers.

Three years before the Homestead Strike, Andrew Carnegie paid about $1,000,000 to buy the land and construct the venerable Manhattan concert hall that bears his name. The place was owned by the Carnegie family until 1925 when they sold it to a real estate developer.

I’m giving Mr. Carnegie a hard time, because at least some of his business practices were mighty ruthless, and the mind-boggling wealth that he accumulated was not a reflection on his largess. But it’s important to remember that he was also an important philanthropist and the foundation that was founded on his fortune is still a major source of grants for all sorts of educational programs, scientific research, and artistic endeavors. Visit the website at www.carnegie.org.

I served a church in Cleveland as music director for about ten years, where a four-manual Austin was installed as a gift from the Carnegie Foundation in 1917. The Bach scholar Albert Riemenschneider of Baldwin-Wallace College was organist there when the instrument was installed—the perfect organ for a performance of Bach’s Orgelbüchlein.

Among many other projects, Andrew Carnegie and the Carnegie Foundation installed more than 8,800 pipe organs in America’s churches and founded more than 2,500 public libraries. That’s important.

Moving musical chairs.

On Thursday, October 3, 2013, Wendy and I attended a concert of the American Symphony Orchestra at Carnegie Hall to hear Stephen Tharp play the Symphony for Organ and Orchestra of Aaron Copland. Until about three o’clock that afternoon it was doubtful that the concert would happen because Carnegie Hall’s stagehands had struck the night before, causing the cancellation of the concert on October 2. They were striking over the rules for soon-to-be-opened educational spaces above the hall, claiming that they should have the same jurisdiction as in the great hall itself. Carnegie Hall’s management took the position that as it would be an educational venue, Local 1 of the International Alliance of Theatrical Stage Employees should not have such control. It’s probably not this simple, but should Theatrical Stage people control educational spaces?

The New York Times reported that Carnegie Hall employs five full-time stagehands with average annual compensations of more than $400,000 a year, with additional part-time union members brought in as needed. I know a lot of organbuilders who would make great stagehands, and Wendy was quick to say that I missed my calling.

The strike was settled in time for us to hear Stephen play with the American Symphony Orchestra. The New York Times reported that the union backed off, as it seemed ridiculous to almost anyone that a teenaged music student would not be allowed to move a music stand. You can read about that strike in the New York Times at: www.nytimes.com/2013/10/05/arts/music/carnegie-hall-and-stagehands-sett….

It’s an exquisite irony that the October 2 concert cancelled because of the strike was to be a gala celebratory fundraiser for the Philadelphia Orchestra, recently revitalized after years of labor disputes. Yannick Nézet-Séguin was to open his second season as music director in what was billed as the triumphant return of that great orchestra to its role as a national leader.

Vänskä-daddle

On October 3, 2013, the Minneapolis Star Tribune reported that Osmo Vänskä had resigned from his position as music director of the Minneapolis Symphony Orchestra. His action was anticipated. The musicians had been locked out by the Board of Directors for more than a year in a dispute that pitted the player’s requests for salary increases against the board’s decision to spend $52,000,000 renovating the concert hall while claiming there were no funds to increase salaries.

The orchestra had long planned to play a series of concerts at Carnegie Hall in New York during the fall of 2013. Ironically, Vänskä was widely celebrated for having brought the MSO into new prominence with several seasons of brilliant performances and celebrated recordings, and the Carnegie Hall concerts were to celebrate the MSO’s bursting into the upper echelons of American symphony orchestras. Vänskä had announced that the dispute must be settled so rehearsals for those concerts could begin on September 30. If not, he would resign. It wasn’t, and he did. Former Senator George Mitchell, famous for negotiating settlements of disputes in Northern Ireland and steroid use in Major League Baseball, had been enlisted to help with the MSO negotiations—turned out that Northern Ireland had nothing on the MSO.

In the past several years, a number of important orchestras have suffered serious financial stress leading to labor disputes, including the orchestras in Philadelphia, Atlanta, San Francisco, Indianapolis, St. Louis, and Chicago. 

Eerily, on September 30, 2013, the same drop-dead-date for Väskä’s resignation, Norman Ebrecht of ArtsJournalBlogs reported that players in one hundred German orchestras struck simultaneously to draw attention to the increasing number of orchestras closing because of dwindling government support. There were 168 orchestras in Germany at the time of reunification in 1991, and there are 131 today. It’s a big deal to lose nearly forty orchestras in twenty years.

Do the numbers.

I love to do goofy math. In the 1970s when I lived on a farm outside Oberlin, Ohio, I wondered how much corn might grow in a day. I measured a couple dozen plants in the morning, then again in the evening, and came up with an average amount of growth. I measured and multiplied to get the number of plants in an acre, then again by the number of acres on the farm. Of course I can’t remember the numbers, but I know it added up to many miles of growth in a day. You could almost hear it while lying in bed at night.

I did that recently with the economics of a symphony orchestra. I found a list online of American orchestras with the largest operating budgets. Los Angeles tops that list at $97,000,000. Boston is second at $84,000,000. I stuck with Boston because it’s home, and I got the rest of the information I needed. The BSO plays about a hundred concerts a year—that’s $840,000 each. Symphony Hall seats about 2,600 people. The average ticket price is around $75, so ticket revenue for a full house is about $195,000. That’s a shortfall of $645,000 per concert that must be made up by private and corporate donations, campaigns, bar and restaurant revenues, and heaven knows what else—if they sell out each concert. Read the program booklet of the BSO and you’ll be surprised how many of the orchestra’s chairs are “fully funded in perpetuity,” named for their donors. Three cheers for them.

I know very well that this is bogus math. There are many variables that I’ve overlooked, and doubtless many of which I am not aware—but I think it’s a reasonable off-the-cuff illustration of the challenges of large-scale music-making in modern society. You can buy a pretty snazzy new pipe organ for the $645,000 that’s missing for each BSO concert after ticket sales.

While I was surfing about looking for those numbers, I learned that the starting salary for a musician in the Boston Symphony Orchestra is about $135,000. That’s pretty good when compared to the Alabama Symphony Orchestra where the starting salary is more like $48,000. I suppose that senior members of the BSO must earn over $200,000. In the business world, concertmaster Malcolm Lowe would qualify as an Executive Vice President and head of a department—worth $250,000 or $300,000, I’d say. But not as much as a stagehand. 

I guess I’m laboring under an old-fashioned concept that the artistic content should be worth more than the support staff. Big-time stagehands are hardworking people with important jobs. It’s not just anyone who can be trusted to fling high-end harps around a stage. But how many church choir directors would like to have someone else available to set up the chairs?

If the cost of operating a symphony orchestra seems high, get a load of the Metropolitan Opera. I found an article in the New York Times published on October 1, 2011, that put the Met’s annual budget at $325,000,000, of which $182,000,000 is from private donations. The Met had just passed New York’s Metropolitan Museum of Art as the arts organization with the largest budget. (Counting baseball, New York City has three Mets.)

I found a page on the Met (opera) website that listed the administrative staff, which includes the General Manager (Peter Gelb), Musical Director (James Levine), and Principal Conductor (Fabio Luisi), along with twenty-five assistant general managers, artistic management, design, production, finance, development, human resources, house management, stage directors, stage management, carpenters, electricians—a total of more than three hundred administrative employees. Add a symphony orchestra, costumes, make-up, custodians, ticket sellers, and—oh yes—singers, and you wind up with a whopping payroll.

Since I’m not a stagehand, I pretended I was going to buy one ticket online. I chose a performance of La Bohème on Saturday, March 22, 2014, at 8:00 p.m. I couldn’t choose between a seat in Row B of the Orchestra (down front, near the stage) for $300, or one in Orchestra Row U for $250. And nearly half of the operating budget is funded by donations. If you take a date and have a nice dinner and a glass of wine at intermission, that’s pretty much a thousand-dollar night, something stagehands could afford if they could get the night off.

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The source of much of the money that has funded the arts over many centuries is questionable, and it’s especially difficult to accept how much of has been the product of slavery. But scary as that is, I’m sure glad we had the Medicis and hundreds of others like them. It would be a barren world without the art and architecture that they funded. I have to admit that when I’m standing in a museum looking at a work of art, I’m not fretting about the suffering involved in its production.

Today’s system seems more just—concert-goers buy tickets, and corporate and individual sponsors theoretically make up the rest. That works as long as costs are reasonably controlled, and donors can be kept happy. The problem with that is how it can affect programming. 

If you listen regularly to a commercial classical radio station anywhere in the country, you would be able to list society’s favorite pieces of music: Vivaldi’s Four Seasons, Beethoven’s 3rd, 5th, 6th, and 9th, Mozart’s 40th Symphony and 23rd Piano Concerto, Respighi’s Ancient Airs and Dances—you get the idea. Organists know how hard it is to get a bride to choose something other than the Taco-Bell Canon, or Jesu, Joy of Man’s Desiring.

Lots of serious classical music ensembles, from local choruses to major symphony orchestras, adjust their programming to please their patrons. The box office at Boston Symphony Hall has a long-standing tradition allowing people to pass on their subscription seats to friends. When James Levine came to town as music director of the Boston Symphony Orchestra, he increased dramatically the amount of contemporary music on the programs, and friends of ours who had long held great seats on the balcony above the stage asked if we wanted to take them over because they couldn’t take all the modern music. We did.

And, in a related matter, the players of the BSO made public the extra workload brought on by Levine’s energetic and imaginative programming. On March 17, 2005, the Boston Globe reported that orchestra players were concerned about longer concerts, extra rehearsals, and programming of exceptionally difficult music. You can read it online at www.boston.com/news/globe/living/articles/2005/03/17/levines_pace_prove…. They cited aggravation of injuries and increased stress and negotiated with Levine to alter some of the planned programs. And the BSO Trustees created a special fund to support the cost of the extra rehearsal time. But smaller institutions with limited resources would not be able to do the same. So it’s back to the crowd-pleasing favorites at the cost of innovation.

I’ve often repeated a story about an experience Wendy and I had with artistic patronage. An exceptionally wealthy friend, now deceased, was well known in his community as a generous supporter of the arts. He lived in a city that is home to a nationally prominent repertory theater company that was mounting the premiere production of Paula Vogel’s The Long Christmas Ride Home. The play tells the story of a family’s gay son contracting AIDS, with the main dialogue happening in the family car driving home from a holiday celebration. The production was to include larger-than-life bunraku puppets that would provide the action less suited for the stage, conceived by the playwright, to be constructed by a New York-based puppeteer. Our friend was asked to fund the puppets, which were to cost nearly a hundred thousand dollars. He told us the story over dinner, saying that he hated the idea, was uncomfortable with the subject, but thought he should provide the funds because he knew it was important.

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Recently organist David Enlow and harpist Grace Cloutier performed a recital at David’s home church, Church of the Resurrection in Manhattan, where the Organ Clearing House installed an instrument a couple years ago. At dinner after the concert, we were discussing the instruments we play, and I noted that with the exception of pianos and high-end violins, the harp is probably one of the most expensive instruments that musicians typically own privately. Organists have to rely on the institutions for which they work to provide them with an instrument to play. And they sure have gotten expensive.

I’ve always felt that a three-manual organ with forty or fifty stops is just about right for a prominent suburban church with a sanctuary seating five hundred people or more. But a first quality organ of that size will push, and easily exceed, $1,000,000. It’s pretty hard for many parishes to justify such a whopping expenditure. I grew up in the era when it was all the rage for churches to replace fifty-year-old electro-pneumatic organs with new trackers, and many organists fell into the habit of getting what they asked for. Those days are largely over, because now that we really know how to build good organs of any description, we also know what they cost! We have to remember what a big deal it is for a church to order a new instrument.

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I’m troubled by the striking stagehands. I believe in the concept of the labor union. They were formed to confront real injustice, and in the strange and shaky state of our economy, injustices are still firmly in place. But this is a time when they’ve gone too far. That kind of labor organizing can threaten the future of live music in concert halls.

The Organ Clearing House uses Bank of America because we work all across the country, and it’s convenient to be able to get to a bank pretty much anywhere we go. But we were not bursting with pride when Time magazine reported on November 9, 2013, that the bank was to be fined $865,000,000 for mortgage fraud related to the Countrywide Financial scandal. At the same time, our bank is a Global Sponsor of the Chicago Symphony Orchestra, Alvin Ailey Dancers, and the Metropolitan Opera HD Broadcasts in public schools. We thank them for all that.

Bank of America is also a “Season Sponsor” for Carnegie Hall, supporting the Hall’s mission “to present extraordinary music and musicians on the three stages of the legendary hall, to bring the transformative power of music to the widest possible audience, to provide visionary education programs, and to foster the future of music through the cultivation of new works, artists, and audiences,” as stated on Carnegie Hall’s website.

So the concert hall that was built on the backs of striking steel workers, whose schedule was recently interrupted by striking six-figure stagehands, is now supported largely by a bank guilty of major mortgage fraud. 

May the music keep playing. Sure hope it does. The stakes are high.