Association of Anglican Musicians’ Internships

Unless you read the White House Blog daily, you no doubt missed a quiet but monumental announcement. On February 11, 2014, the White House issued an executive order essentially banning international trade in items containing ivory, as well as tightly controlling movement of personally owned items containing ivory. Two weeks later, on February 25, 2014, Dan Ashe, director of the U.S. Fish & Wildlife Service, released Director’s Order 210 giving the draconian details of implementation. The executive order and director’s order were immediately enforced, including being applied to CITES (Convention on International Trade in Endangered Species) import and export applications filed months earlier. Restrictions on intrastate and interstate sales and movement were announced on May 15, 2014, along with other revisions discussed below. The Executive Branch and the U.S. Fish & Wildlife Service have ignored federal requirements for publication of proposed regulations and public comment before enforcement.

You have perhaps learned, e.g., of violin bows belonging to members of touring European orchestras being confiscated upon entry to the United States, or of the refusal to give a CITES permit for the import of a significant harpsichord by a United States collector/performer. The new regulations are being enforced through immovable, irrational requirements that ignore personal property rights of owners of legally acquired items containing ivory. Further complicating the situation are diverse actions by individual states, in particular, New Jersey, New York, and California. These actions have far-reaching effects among musicians, collectors, musical instrument dealers and repair people, and everyday citizens.

According to President Obama, the United States needs to “lead by example” with tough restrictions on all trade and movement of ivory. It is unclear why any country—especially China, the primary and nearly sole market for illegal new ivory—would be influenced by restrictions in the United States. The U.S. Fish & Wildlife Service has acted, in their words, “to close the loopholes” of transportation and markets for illegal new ivory in the United States, theoretically reducing pressure on elephant populations.

The illogic of thinking a legally acquired musical instrument, or ivory-inlaid 17th- or 18th-century furniture, or ivory Torah pointers, or knives or canes containing antique or pre-Convention (1976) ivory would be conduits for new ivory seems apparent to us, but the new regulations are rigidly defended by the U.S. Fish & Wildlife Service staff. Director Dan Ashe also states that they cannot tell new from old ivory thus justifying their methods (guilty until proven innocent, yet worse), a statement that has experts and repair people familiar with antique ivory shaking their heads in strong disagreement. In truth, I think he is speaking more to the lack of expertise among inspectors. In the United States, there are few instances of trade in illegal new ivory, though a few notable episodes have helped fuel this maelstrom, one involving faked African antiques in Philadelphia, and another of faked Asian antique figurines in New York City. Both were caught by appropriate profiling of the merchants and thorough investigations. The nets are being cast far wider now, and being visible targets, musical instruments have been particularly persecuted.

So, why the urgency and drama? The story is that the African elephant is in dire danger of losing 1/5 of their population over the next twenty or thirty years and then extinction. Beware the numbers appearing in seemingly reputable publications, as incorrect, unsubstantiated figures are being propagated. In stark contrast, looking at CITES’ own recent reports,¹ there are currently about 500,000 African elephants in Africa, down from a probable 600,000 in 1989.² About 22,000 elephants have been killed in each of the last several years, an admittedly horrific number, but actually decreasing, not increasing as claimed. 

According to the CITES report referenced above, the poaching rate appears to have leveled off and further affirms that poaching is primarily due to “extreme poverty and lack of governance in the affected areas.” Local farmers and corrupt game wardens earn huge payments for leading poachers to their prey. In some countries elephants are already at risk, while in others they are over-populated, causing serious problems by destroying farmers’ crops and overgrazing their own protected preserves. In these countries, culling is necessary. Their governments want to sell their large ivory stores in a controlled fashion, to raise money for the local human and elephant populations. A regular source of legal ivory sales would dramatically bring down prices and deter the brutal and horrific practice of poaching.³

Prior and current rules 

(These are subject to change.)

Previously there were no domestic restrictions for sales or travel of items containing ivory and CITES permits could be acquired for import and export of legally acquired ivory by following instructions, paying a fee, and filling out paperwork, a somewhat onerous but do-able process. Exemptions were granted allowing import or export of items that could be demonstrated to be antique (over 100 years old), or pre-Convention (1989 for African elephant ivory). All of this changed in February. “Commercial” imports of ivory are forbidden. Period. No exceptions. Exports are limited, but the hoops to jump through have made permits virtually impossible to acquire. As of May 25, 2014, the details of the regulations were eased somewhat thanks to various musical instrument related organizations with lobbyists working tirelessly in Washington, D.C., but the limitations and requirements are still unreasonable and unclear and were expanded to severely restrict sales within states and across state lines.

The most up to date summary can be found at www.fws.gov/international/travel-and-trade/ivory-ban-questions-and-answ…. Remember while reading this web page and the explanations of it below, that qualifying for the CITES documents is extremely difficult. Here is the summary, with remarks about qualifying for the exemptions below.

Commercial imports

Forbidden. If you buy an instrument out of the country, you will not be able to get it into the United States. Note that the term “commercial” is being applied to any transaction that could be conceived of as resulting in a financial gain. For example, if you want to import an instrument and donate it to your favorite institution, they consider that commercial, since you may be applying for a tax deduction for the donation. Instruments bought overseas before the ban was announced, but awaiting their import permits, had their permits abruptly rejected. 

Personal imports 

You may import an item containing ivory as part of a household move or inheritance, or as part of your own musical instrument or as part of a traveling exhibition as long as the item contains “worked elephant ivory that was ‘legally acquired’ and removed from the wild prior to February 26, 1976 and has not been sold or otherwise been transferred for financial gain since February 25, 2014.” Thus you will not be able to bring in (or out) of the country any ivory-containing item that was purchased after February 25, 2014. (This is at least a significant improvement of the original specification of not being transferred for financial gain after 1976!) This freezes instrument ownership for touring musicians and amateurs as of the date of the Director’s Order. Additionally, the individual or group must qualify for a CITES musical instrument certificate and the musical instrument containing worked elephant ivory “must be accompanied by a valid CITES musical instrument certificate or equivalent CITES document.” The instructions do not specify what would qualify as an equivalent document. 

Commercial export 

While the rules state that pre-Convention and antique items containing worked ivory may be exported, in reality the new requirements to qualify for a CITES export certificate are extremely difficult-to-impossible to satisfy. Fortunately, in May they did eliminate two of the most ridiculous aspects of the February 25th Director’s Order, wherein 1) no domestically made items containing worked ivory could qualify, and 2) the exporter had to supply evidence that the item had entered through one of the “specified ports” for ivory import/export, despite the fact that these ports did not exist before 1982. If the ivory was repaired or modified after 1973, it will not qualify. If the item was originally imported after 1982, then it must demonstrably have been imported through one of the 13 ports of entry designated for antiques made of Endangered Species Act-listed species (Boston, Massachusetts; New York, New York; Baltimore, Maryland; Philadelphia, Pennsylvania; Miami, Florida; San Juan, Puerto Rico; New Orleans, Louisiana; Houston, Texas; Los Angeles, California; San Francisco, California; Anchorage, Alaska; Honolulu, Hawaii; and Chicago, Illinois).

To qualify under the antique exemption, the exporter must document the item’s age and identify the species used. Proof of age can be through scientific testing at an accredited laboratory or facility, a qualified appraisal, or provenance through other documentation, such as a detailed history of the item, family photos, ethnographic fieldwork, or other evidence that assigns the work to a known period of time. Fortunately, most musical instruments can be dated quite accurately. The species can be identified through DNA analysis (but this is unusable as the large quantities required would destroy that part of the musical instrument), or a qualified appraisal or other documentation that demonstrates the identification of the species through a detailed provenance. In practice, there have been difficulties with Fish & Wildlife permit examiners insisting on satisfying all of these dating and species methods and requiring a description of the “scientific method” used to make the species determination. Note that there are visual ways to identify the different types of ivory, except that Asian and African elephant cannot be visually distinguished. (See www.fws.gov/lab/ivory_id.php and www.fws.gov/policy/do210A1.pdf.)

Again, the ivory must not have been “repaired or modified.” U.S. Fish & Wildlife agents reviewing applications are insisting on full details of restorations, not just whether the ivory was repaired. This despite that in reality, restorers do not need to, want to, or use (expensive, illegal) new ivory. There are synthetics and ample supplies of surplus antique ivory, e.g., in the form of old piano key tops. Regardless, as the rules are written, if the ivory was repaired, they can refuse the application even if you just filled a crack with dental epoxy. Whether having glued a piece back on would result in denial is unclear.

The burden of proof has been laid heavily on the exporter in an “all are guilty until proven innocent” fashion. Fish & Wildlife agents reviewing applications since February have been virtually impossible to satisfy. Some insist appraisers are trained in biology or wildlife forensics. The director has told them they don’t have to believe any documentation and to “set a high bar.” This writer, who has been importing and exporting antique pianos for over ten years, was informed that the common knowledge, as well as published information, that piano key tops were made from African elephant ivory, was now insufficient. This was despite pointing out that I was initially told by a Fish & Wildlife official years ago that African elephant ivory (Loxodonta africana) was the correct species to specify for ivory key tops and all my other previous applications were all accepted stating this species.

The Musical Instrument Certificate or “Passport”

After being besieged by concerned touring musicians, the U.S. Fish & Wildlife Service and CITES created a new permit certificate for people traveling regularly with their instruments, called the Musical Instrument Certificate or “Passport.” The application is available on the Fish & Wildlife website (www.fws.gov/international/pdf/permit-application-form-3-200-88.pdf).

They require a signed appraisal or other documentation to demonstrate the age of the ivory-containing item, which must pre-date 1976. You must also include a signed statement (though it does not say signed by whom) that the item has not been repaired or modified on or after December 28, 1973, with any part of any species covered by the Endangered Species Act. That should suffice for antiques (over 100 years old), but for export of younger items, it additionally says the applicant must also state whether the item was bought, sold, or “offered for sale by you or anyone else” since December 28, 1973, in which case “there may be a need for additional information and the Division of Management Authority will contact you directly.”

Confusingly on the form, this last category is apparently not applicable if your instrument includes African elephant ivory. What is worrisome is that the wording opens the door to interpretation by the examining agent to not allow the export at all if the subject item contains elephant ivory. Additionally worrisome is the inclusion of a note that African elephant ivory removed from the wild after February 4, 1977, is not considered to be pre-Convention (for the purposes of this application, since it most certainly is in the rest of the world). Given the recent difficulty in establishing the species of elephant to the satisfaction of the USFWS agents, it will likely be difficult to get approval for any personal musical instrument containing ivory to travel.

Note that you need a different CITES form for each endangered species in your instrument, including rosewood and tortoiseshell. Also note that you and your instrument will need to exit and enter the country ONLY through one of the 13 designated ports for ivory: www.fws.gov/le/designated-ports.html.

If your instrument contains a listed endangered plant species, you are further restricted to exit and enter through a designated port for listed plant species: www.aphis.usda.gov/import_export/plants/manuals/ports/downloads/cites.p….

Obviously this makes travel arrangements even more complicated and there are no plans to expand on the number of designated ports.

A fee of $75 is due with the application, which can take 45–60 days or more for approval, processing, and return. The certificate is good for three years, but you must bring the instrument back into the issuing country before it expires, at which point you can apply for a new certificate.

For all forms applicable to musical instruments, see: www.fws.gov/international/permits/by-activity/musical-instruments.html.

Domestic: intrastate and 

interstate trade and movement

Beginning on June 26, 2014, domestic sellers of items containing worked African elephant ivory must demonstrate that any item offered for sale—whether across state lines or within a state—was lawfully imported prior to the CITES Appendix-I listing of the African elephant (January 1990) or under a CITES pre-Convention certificate. Appendix-I covers species around the world most at risk as a result of international trade. Non-commercial movement is still allowed. There has been no clarification of how commercial may be defined beyond sale or what documentation is needed for such things as household moves. Some fear that traveling over state lines to perform at a paid concert could be considered a commercial transaction. Emphasis seems to be on sales, but given the vagueness of the rules both to the populace and the U.S. Fish & Wildlife Service agents, and recent aggressive enforcement, it is a concern. At least one piano transport truck has already been stopped and questioned with the result that the firm will no longer move pianos with ivory key tops. Another said they would just leave any questioned piano on the roadside and keep going. 

Unfortunately for musicians and others involved with legally obtained pre-Convention ivory, public support for the ban is being fanned with false numbers, hysteria, dramatic photos, and endorsements by celebrities who apparently can’t do the simple research required to discover the truth. For example, the performer Billy Joel publicly requested people save elephants by not having their pianos made with ivory keys, apparently unaware that no pianos have been made with ivory key tops in the United States since 1956 and in Europe since the 1980s. It appears that there is massive funding for public “awareness” and high-level political influence by some large conservation groups.

California, New Jersey, and New York State

Individual states have begun a hodgepodge of their own restrictions. In spring of 2012 California began to enforce a law that has been on their books since 1970 by raiding an auction house in northern California and seizing approximately $150,000 worth of ivory objects. This law has no exemption for antique and pre-Convention ivory and criminalizes possession with intent to sell, with stiff penalties. Introduced on May 8, 2014, both houses of New Jersey’s legislature quickly and quietly passed a draconian bill signed by Governor Christie on August 1, 2014. This law includes elephant, hippo, mammoth (which has been legally used to substitute for elephant ivory in recent years), narwhal, walrus, and whale ivory. It is unlawful to import, sell, purchase, offer for sale, barter, or possess with intent to sell any item containing ivory. 

There are no exceptions for antiques or pre-Convention ivory. It is legal to convey ivory to the legal beneficiary of an estate after death or in anticipation of death. The penalties are stiff, and ivory products will be seized and transferred to the New Jersey Department of Environmental Protection for “proper disposition.” The New York State legislature quickly followed with a ban on the sale of elephant and mammoth ivory and rhinoceros horn that Governor Cuomo supports. The New York Department of Environmental Conservation may issue permits for the sale of documented antiques over 100 years old and containing less than 20 percent ivory and musical instruments made prior to 1976 (this is bad luck for the New York owners of Bösendorfers and Hamburg Steinways made in the 1980s with ivory key tops). Fines are steep and felony charges possible. (See www.governor.ny.gov/sites/thediapason.com/files/GPB44-IVORY_BILL.pdf.)

In all these cases, vagueness of wording is a serious problem. Technically, federal laws take precedence, but until court battles ensue, those with non-antique but pre-Convention ivory or insufficient “proof of provenance” will not be able to sell their items intact.

Current and potential effects

Many antique and pre-Convention cultural artifacts contain ivory, including Torah pointers, George Washington’s false teeth, medical demonstration figures, scrimshaw art, and of course, musical instruments. Key tops, guitar nuts, saddles and tuning pins, wind instrument rings, stringed instrument bows, organ stop knobs, and more have been made from ivory for its workability, beauty, availability, density, durability, and tactile and acoustic properties. Many musical instruments remain in active use for generations and commonly travel with their owners.

Already, the international import ban has prevented collectors from importing important pieces for study, performance, and recording in the United States. Because of the abrupt announcement and enforcement, quite a few people buying or selling internationally have found themselves unable to get instruments to their new homes. Reduced to the domestic market alone, musical instrument values will necessarily drop. If domestic trade is further restricted this summer, the value of ivory-containing objects will be reduced to virtually nothing, nor will anyone be able to receive a tax deduction for donations of instruments to institutions since that is considered “financial gain,” a serious potential loss of donations to colleges, universities, museums, and other public institutions.

The restriction of musical instrument certificates to instruments that have not transferred ownership for any financial gain after February 25, 2014, prevents internationally traveling musicians from upgrading, or ever again purchasing any instruments or bows containing ivory that can travel with them. Given the expense and paperwork to obtain the musical instrument passports, along with the aggressive and suspicious stance of the customs officials, it is highly likely there will be less touring of musicians in and out of the United States. Again, musical instruments containing ivory will be significantly devalued. (See www.wqxr.org/#!/story/newark-officials-seize-budapest-orchestras-violin… and www.nytimes.com/aponline/2014/08/05/us/ap-us-travel-brief-bagpipes-at-t….)

Additionally, it will take a great deal of time, paperwork, and human power to administer and enforce all these new regulations. This will cost taxpayers dearly and consume considerable personal time for applicants, while not preventing the loss of one elephant to poaching.

Look-alike problem

It is very important to point out that customs agents are rarely skilled at identifying materials and may even presume, for example, that all instruments of a type are suspect. This has resulted in items containing “look-alike” materials and even with no ivory-like material being confiscated from their cases at border crossings with no explanations. It is highly advisable to have prepared and accompany your instrument with copies of an official appraisal or listing by the maker of the materials used in your musical instrument, whether it contains any suspect species or not. Also insist, as is your right, to be present when your instrument is inspected before shipping. Take photos of what is in the crate or case before shipping.

Late-summer developments

On July 14, 2014, two bills (H.R. 5052 in the House of Representatives, and S. 2587 in the Senate) were introduced; both would prohibit U.S. Fish & Wildlife from implementing any “new rule, order, or standard regarding the sale and trade in ivory that was not in place before February 25, 2014.” As of August 2, H.R. 5052 had 20 bi-partisan co-sponsors, an encouraging development. In addition, in early July, the House Appropriations Bill for the Department of the Interior included language that would prohibit U.S. Fish & Wildlife from spending any funds to enforce any rules, orders, or standard not in place before February 25, 2014. The appropriations bill has passed the Senate but faces a battle in the House of Representatives. The appropriations bill language is intended to put a moratorium on enforcement until a permanent method of undoing the disastrous actions of February 11 and 25, 2014, can be put in place. The appropriations bill includes other language against other more publicly controversial programs, but I am hopeful the ivory section will be kept as a trade-off against other concessions. The final hurdle is, of course, whether President Obama will sign or veto any of these bills.

What you can do to help

It is urgent that we eventually press for a permanent solution to protect cultural artifacts made before any species included in them was declared endangered. The current problems are regulations and enforcement rules, not laws, and can be changed with enough pressure. Lobbyists are working for groups such as the League of American Orchestras, National Association of Music Merchants, and some private individuals (e.g., through the important Podesta Group), and are kindly sharing information and guidance. Thanks to the efforts of many, we have the promising bills to be debated in Congress. Numbers count! It is critical for as many people as possible to write to their members of Congress, the President, the Secretary of the Interior, the Director of Fish & Wildlife Services, those on the Committee for Wildlife Trafficking (www.fws.gov/international/advisory-council-wildlife-trafficking/bios.ht…), Natural Resources, and the Congressional Committee on Fisheries, Wildlife, Oceans and Insular Affairs. See https://www.govtrack.us/congress/committees/HSII/22.

Most useful is to try to get a personal or phone appointment with your senators and representatives and explain why these regulations are harmful and will not save any elephants. E-mails through their websites are also working for some. Ask them to support and co-sponsor H.R. 5052 and S. 2587. You can find your senators and representatives at www.opencongress.org/people/zipcodelookup.

The important talking points are:

• We want to end the poaching of African elephants and illicit trade in new illegal ivory, but banning the domestic sale and trade of legal ivory in the United States and preventing import of antique and pre-Convention items containing ivory will not stop poaching, nor save one living elephant. 

• The July 2014 CITES meeting emphasized that the cause of poaching is extreme poverty, lack of governance, and corruption in the affected areas. Efforts need to help the affected communities and fund intelligence operations that locate poachers and dealers.

• The ban unnecessarily hurts owners of antiques and pre-Convention items containing ivory legally imported into this country by stripping their value, resulting in a taking of billions of dollars from law-abiding Americans. The domestic ban would devastate the current market in worked ivory items, causing legitimate business owners and everyday citizens tremendous economic harm. Note how the ban will hurt you personally. The analysis of the economic effect of this ban by U.S. Fish & Wildlife is grossly understated.

• The proposed ban would make the survival of cultural and historic artifacts much more unlikely, and keep them out of collections where they would be preserved. It is highly likely that the ban and regulations are against the National Historic Preservation Act of 1966. (See www.nps.gov/history/local-law/nhpa1966.htm.)

• Even the author of the African Elephant Conservation Act of 1989 testified at a congressional hearing on June 24, 2014, that this ban will not help to stop poaching and was never the intent of the AECA. (See www.fws.gov/international/laws/aeca_fv.html.)

• The current requirements for the antique exemption for export are still virtually impossible to meet for many legally obtained items due to a lack of documentation never previously required to stay with the instruments.

• Ideally, ivory regulations should revert to where they were on February 1, 2014, which did indeed stabilize elephant populations since their inception.

This is one of those times when we all need to stand up for what is right and fair. Somehow we need to get the powers in charge to understand that not one elephant will be saved by these absurd regulations, but our cultural, historical, and musical heritage will suffer, as will private individuals and owners of small businesses.

Here is contact information for the appropriate government officials:

Sally Jewel, Secretary of the Interior

Department of the Interior

1849 C Street, N.W. 

Washington, DC 20240

E-mail: [email protected]

Web: Feedback form

Daniel M. Ashe, Fish & Wildlife, Director of External Affairs

U.S. Fish and Wildlife Service

1849 C Street, NW

Washington, DC 20240

E-mail: www.fws.gov/duspit/contactus.htm

1‑800‑344‑WILD (9453)

Barack Obama, President of the United States

The White House

1600 Pennsylvania Avenue, NW

Washington, DC 20500

E-mail: www.whitehouse.gov/contact/submit-questions-and-comments

Representative Ed Royce

Chairman, Committee on Wildlife Trafficking

1380 S. Fullerton Road, Suite 205

Rowland Heights, CA 91748

To write your local senators and congressmen see: www.opencongress.org/people/zipcodelookup. 

For further reading: www.whitehouse.gov/the-press-office/2014/02/11/fact-sheet-national-stra…. ν

Notes

1. www.cites.org/sites/thediapason.com/files/eng/com/sc/65/E-SC65-42-01_2… “Interpretation and implementation of the Convention: Species trade and conservation: Elephants: Elephant Conservation, Illegal Killing and the Ivory Trade,” Convention on International Trade in Endangered Species of Wild Flora and Fauna, 65th Meeting of the Standing Committee, Geneva, Switzerland, July 7–11, 2014, especially pp. 10–11.

2. A. M. Lemieux and R. V. Clarke, “The International Ban on Ivory Sales and its Effects on Elephant Poaching in Africa,” The British Journal of Criminology (vol. 49, no. 4), 2009, pp. 451–471.

3. Testimony of Jack Fields, June 24, 2014, at Hearing of Subcommittee on Fisheries, Wildlife, Oceans, and Insular Affairs. http://docs.house.gov/
meetings/II/II22/20140624/102350/HHRG-113-II22-Wstate-FieldsJ-20140624.pdf.

Jerome Butera is editor of THE DIAPASON.

One of America’s leading concert organists, Todd Wilson is head of the organ department at the Cleveland Institute of Music. He also teaches at Capital University in Columbus, Ohio, and serves as organ curator of the Norton Memorial Organ (E. M. Skinner, 1931) in Severance Hall, Cleveland, Ohio, the home of the Cleveland Orchestra. He has recently been appointed as Artist-in-Residence at Trinity Cathedral (Episcopal) in Cleveland, and as House Organist at Stan Hywet Hall and Gardens in Akron.
For nineteen years he was director of music and organist at the Church of the Covenant (Presbyterian) in Cleveland. From 1989 through 1993 he was also head of the organ department at Baldwin-Wallace College Conservatory of Music in Berea. Prior to these positions, he served as organist and master of the choristers at the Cathedral of the Incarnation in Garden City, New York. In New York, he taught on the faculties of Adelphi and Hofstra Universities and was organist of the George Mercer School of Theology.
Todd Wilson has been heard in concert throughout the United States, Europe, and Japan. In 1992 he was a recitalist for Austrian Radio in Vienna, and he has performed for the American Guild of Organists national conventions. He has recorded on the JAV, Delos, Disques du Solstice, and Gothic labels.
Todd Wilson has won numerous competitions, including the French Grand Prix de Chartres, the Fort Wayne Competition, the Strader National Scholarship Competition, and the national competition sponsored by the First Congregational Church of Los Angeles. A sought-after adjudicator, he has been a member of the jury for many of the world’s most prestigious competitions such as the Nuremberg Competition (Germany), the Calgary International Organ Festival and Competition, the St. Albans International Organ Festival (England), the Grand Prix de Chartres and the Toulouse Festival Competitions (France), and the American Guild of Organists National Young Artists Competition. Todd Wilson is represented by Karen McFarlane Artists, <www.concertorganists.com&gt;.
I met with Todd at the Church of the Covenant in Cleveland in May 2008 and at Trinity University, Deerfield, Illinois in April 2009.

Jerome Butera: Tell us about your childhood and early training. Where did you grow up? Did you come from a musical family?
Todd Wilson: I grew up in Toledo, Ohio. My father was an amateur musician—he played the French horn in his early years and always loved the horn. During the years I was growing up, he didn’t have the time to keep up his playing. Then, much later, ten years before he passed away, he went back to horn playing and enjoyed it greatly. My early musical recollections are LPs of Sousa marches and the Mozart horn concertos played by Dennis Brain. My dad played those all the time. To this day I still adore Sousa marches and all the standard horn repertoire.

JB: Did you start with piano lessons?
TW: Yes—my real start in music was at age nine or so. The church we attended was Trinity Episcopal in downtown Toledo, which had a wonderful Skinner organ and in those days a thriving men and boys choir. When I was in the fourth grade I was recruited for the choir. The choirmaster was a wonderful man named Wesley Hartung. He came to our house, we all sat down in the living room, and he said “I think Todd would be a good boy for the choir.” I was just transfixed by the whole thing—I loved the choir, the camaraderie, the singing, and the organ. This was quite a grand old Skinner organ that had many beautiful sounds and a thrilling 32-foot Bombard that shook the whole building.
You can imagine this 9-year-old drinking all this in. I went to Wesley Hartung and said “I want to play the organ.” I can still remember him looking down at me and saying “You shouldn’t even touch the organ until you’ve had many years of piano.” So I said “OK, let’s get going with the piano right away.” He was a wonderful teacher, a very strict old-school teacher, and you didn’t pass one piece until every “I” was dotted and every “T” crossed and you could play it perfectly from memory. Everything had to be just so. He started me off by setting the bar very high, and I’ve always been hugely grateful for that.

JB: Did you study organ with him also?
TW: No, unfortunately he passed away before I was able to start on the organ. I always kept up the piano, and to this day I still love playing the piano. The literature and the feel of the piano—it’s so good for the fingers. I continued piano study with Hugh Murray, who was the organist at Rosary Cathedral in Toledo, and started the organ in high school with a wonderful man also there in Toledo named James Francis, who was the organist at Collingwood Presbyterian. Collingwood Church has a Holtkamp, Sr. organ from about 1955 in the balcony—Rückpositiv on the railing, all exposed, so it was the opposite of the big Skinner organs that I had experienced at that time.
I can still remember walking in for that first lesson with Jim Francis when I was a freshman in high school. I remember the sound of the organ and the feel of it—I remember being struck by how different and how clear this organ was. That was another little turning point for me as an organist—my first exposure to a “modern organ,” as it were.

JB: What kind of teacher was he?
TW: He was a terrific teacher, very encouraging to me. He allowed me to play some things that were a little beyond what I should have been doing through high school, but at the same time that stoked my enthusiasm in a big way. I remember I did a recital my senior year in high school and really worked hard on it—that was the first full organ recital I played. Jim Francis was a wonderful man and fun—a very different personality than Wesley Hartung. He was younger with a vivid sense of humor.

JB: Were you playing at a church in high school?
TW: Yes, all through high school I always had little church jobs around Toledo, and Jim would set me up with substituting here and there. I remember a few jobs where an organist would be out for several months. Jim would get wind of it and recommend me.

JB: That’s great experience; you got to see a lot of different organs.
TW: Different organs, different services, different denominations, hymnals and all that. My senior year in high school I had a nice little Methodist church that was my first time being responsible for a choir week by week. I still keep in touch with a few people from that choir. There was a nice two-manual organ and the choir was right in front, and I got to do lots of standard choral literature, Palm Sunday cantata, all sorts of things like that. For a senior in high school to be in charge of planning, rehearsing, performing, publicizing—it was all a valuable and exciting experience.

JB: What led you to the University of Cincinnati College-Conservatory of Music?
TW: Jim Francis had studied there in the early ’50s with Wayne Fisher, with whom I went on to study.

JB: What kind of teacher was Wayne Fisher?
TW: He was a remarkable teacher. I was so lucky when I think back on it, to have stumbled on these fabulous teachers—my folks didn’t know much about organ teachers so they weren’t in a position to choose one who was better than the next, and I didn’t know enough—it was all just mostly dumb luck to follow on these people one right after the other. I always felt very fortunate about that. Jim Francis suggested I should go down to Cincinnati for a high school summer music institute. I went for two summers in high school, and Wayne Fisher and I hit it off right from the beginning.
He was a fabulous teacher. He was one of those bachelors whose students were his family, and it was a multi-generational family. He kept in touch with all the students from years before; there’d be parties and it was such fun. I would say that I worked very hard and played very hard in those college years. I practiced like mad and learned a lot of things then that are still at the core of my repertoire—because I learned them so well in those years and memorized them solidly.

JB: As a player, was Wayne Fisher flamboyant or scholarly?
TW: No, not scholarly, he was not of that scholarly generation. He grew up in the ’20s and the ’30s and studied with Dupré in France in the ’30s; his bachelor’s degree was in piano, and his master’s degree was in organ. So he had wonderful fingers, very live fingers I would say—he was that kind of player. His playing at its best was full of rhythm, full of vitality, full of color. He was a musician who loved the organ and played it very well, but his interest in music and I think his general approach to music was not that of an organist only. He had a huge record collection, and only a small bit of it was organ. He was a great fan of the piano literature and Rachmaninoff in particular. I remember Wayne Fisher telling me about traveling in the early ’30s to hear Rachmaninoff play a solo recital at Severance Hall in Cleveland.

JB: Todd, you’ve been in Cleveland for almost 20 years. Can you tell us a little bit about the positions you had before you came to Cleveland?
TW: I had always been much involved with and enthusiastic about the English cathedral repertoire and Anglican music in general. I really wanted to go to England and spend some time soaking up things day by day in an English cathedral. During my master’s degree preparation I thought more seriously about that, and several people helped me out, Gerre Hancock in particular.
I wrote letters to several English cathedral organists asking if I could come over and hang around. Nowadays that sort of thing is pretty common, but in those days there weren’t so many opportunities. I remember Jim Litton had done that early in his career and John Fenstermaker had as well. I talked to both of them and they suggested a few people to write to.
One of them was Allan Wicks at Canterbury Cathedral. Of the folks I wrote to, the first one who wrote back and said yes was Allan Wicks. So, after finishing my master’s degree, I spent about a year in Canterbury, playing some and accompanying some, watching the rehearsals day by day, and listening to every service the choir sang. I helped out in various ways and also had the chance to travel around England and Europe and hear the music in other collegiate chapels and cathedrals.
It was during that fall that I thought I should enter the Chartres Competition. I was feeling burned out from competitions because I had entered a lot of them in college, and I thought I’d do one more and really give it my best. So I worked hard that summer preparing. There were three rounds, and you had to play everything from memory, and it was a very demanding competition. I was very fortunate to win, and that enabled me to play some concerts around France—it was great fun. But I spent that year mostly in England, based at Canterbury, and it was a wonderful experience.
When I came back to the U.S., I took the job that my former teacher had had at Collingwood Presbyterian Church in Toledo for a year. I was able to do lots of things because I was full of youthful enthusiasm, and we did concerts and many ambitious programs that I never had the resources to do at a church before.
But I really wanted to be in an Anglican situation, so I was very happy a year or so later to get the job at the Cathedral of the Incarnation in Garden City, New York. That’s a cathedral with quite a long and interesting history—not a terribly large building, but very beautiful. I loved working with the men and boys choir. The years there were some of the happiest of my life. I still look back with the fondest memories and still keep in touch with some of the kids who were in the choir—those were very special times.

JB: Did you go from Garden City to Cleveland?
TW: Yes, after brief stays back in Cincinnati and in Paoli, Pennsylvania (outside Philadelphia). Our first child had been born in Garden City, but even in those days, of course, Long Island was a very expensive place to live, and we paid what seemed a fortune for a small one-bedroom apartment. We came back to Ohio where housing prices and the cost of living in general were much more modest and still are.

JB: In Cleveland you were able to combine Church of the Covenant and the Cleveland Institute of Music. Was that a joint appointment?
TW: There was the possibility of it. I started teaching at CIM the second year I was here. Karel Paukert who had taught at CIM was ready to give that up, and it was very nice that it worked out.

JB: And you were able to have some of your organ students as organ scholars at the church.
TW: We’ve had church music interns over the years at several churches here in Cleveland––Covenant being one of them—a terrific succession over 20 years of wonderful students, several of whom have gone on to fine careers of their own.

JB: Was the choir an all-professional group?
TW: No, it’s a mixed group, with usually ten paid singers. We often had some students who sing with us, but I tried to have section leaders who were not students to lend continuity over the years. We had some wonderful singers who stayed with us for a long time.

JB: How do you balance the demands of your church work, teaching schedule, recitals, recordings, and family—what’s your secret formula?
TW: As you well know, it’s never easy and it’s a constant juggling act. It’s very rare that I feel I’ve done a perfect job of it.

JB: What do you enjoy doing the most?
TW: I enjoy all of those things. As an “older” father with kids spanning quite a number of years, I love the time with each of them. It’s a challenge to do everything and feel like you’re doing your best all the time. Sometimes when you’re doing that many things you feel you’re stretching yourself a little thin. Often it’s good for us to be stretched; you realize it forces you to be economical with your time and make really good use of a limited number of hours.
I love the teaching, I love the church work; the balance of those two things over the years has been very rewarding. We’ve had some terrific students who have been such a joy, and the annual cycle of the church year has been very helpful, sort of an anchor in life. I love playing the Sunday service. No matter how scattered you may feel in other ways, having the chance to play great hymns on a wonderful organ with a really good choir—it keeps you grounded. So much inspiring choral literature comes up again and again; you think of all the wonderful Advent anthems, and you think “oh boy, it’s about to be Advent again,” and the same for every season. I’ve enjoyed all of that tremendously.

JB: When did you come under management?
TW: A long time ago—just before Karen McFarlane moved the agency to Cleveland, it must have been about 1982 or so. I was in Garden City. I remember quite vividly Karen called me and asked if we could have lunch, and we met at a little deli in New York. She invited me to be part of the management, which I accepted very gratefully, and have been happily a part of the management ever since.

JB: You’ve played recitals all throughout the United States, Europe and Japan, including some of the significant orchestra hall installations—Walt Disney Hall, the Meyerson, and here in Severance. Could you single out a few especially memorable recitals on fine organs?
TW: Well, there are so many organs that are really a delight in various ways. I always find that question a little hard to answer, because I usually forget to mention some organ. In recent years I certainly loved playing the Disney Hall organ because I was able to play with the L.A. Philharmonic—and I especially love playing with orchestra. I think for any of us those gigs are always infrequent, especially when you get to play with a top-level orchestra in a beautiful hall on a wonderful organ. It’s rare that all those things happen to come together. So that was a real treat. I played a number of years ago for the OHS national convention at Girard College in Philadelphia, and that was a big thrill. Just recently I have to say the new Fritts organ at St. Joseph’s Cathedral in Columbus is sensational—certainly one of the great organs I have played in this country or anywhere else.

JB: Tell us about your role as organ curator at Severance Hall and about the restoration.
TW: I wasn’t really a part of the restoration. They invited me to take this position as curator when the organ was done, and it’s a joy to be connected to such a fine organ in a beautiful hall, and with one of the world’s great orchestras.

JB: And you’ve done recordings here too, haven’t you?
TW: A couple of recordings. The Musical Arts Association of the Cleveland Orchestra asked me to do one of Christmas music, which I believe is still the only solo recording of that organ, and then a couple of years ago a CD with Michael Sachs, the principal trumpet player of the Cleveland Orchestra. We did a recital at Severance of organ and trumpet things and recorded that program.

JB: I’m looking over your discography, and there’s such a range. You’ve done the complete Duruflé works, a disc of Widor, Jongen, Langlais, Bonnet, Demessieux and Dupré, the complete Thalben-Ball, the complete Frank Bridge, a 2-CD set for Delos (In a Quiet Cathedral), Double Forte with David Higgs, and National Cathedral Live. You’ve mentioned the trumpet and organ CD here and you’ve done an organ and cello recording with your daughter Rachel. Tell us about that one.
TW: That was really fun to do, and we did it in your neighborhood at St. Luke’s in Evanston. Rachel is my oldest daughter, and she recently graduated from Ohio State University. She studied cello from about age five and is a very gifted cellist, really a beautiful player with a very fine ear. Her ear is certainly much better than mine. I remember when Rachel was nine or ten she’d hear a soloist in a choir, someone I’d think was singing magnificently, and she’d say “you know, that note was a little sharp.” It sounded fine to me, but that’s the kind of ear she has.

JB: The list of recordings represents, one would have to say, a very eclectic repertoire. Do you find yourself drawn to any particular period of music or any particular composer?
TW: I think as the years go by my interests in music and organ music are more and more eclectic. I’ve always enjoyed playing 19th and 20th century music, and I suspect that if I were going to name any area I might say that, but I certainly would not want to be limited only to that repertoire.

JB: You’ve had experience with Skinner organs and have played many Ernest Skinner and Aeolian-Skinner organs—do you have particular fondness for that type of organ?
TW: I enjoy them very much, and appreciate all the remarkable craftsmanship and the beautiful sounds, often very extraordinary sounds. But I enjoy playing lots of different organs, and as the years go by I am more and more persuaded of the great value of playing mechanical-action organs on a regular basis. So I wouldn’t want to limit myself to playing electric-action organs by Skinner or anyone else. Mechanical action makes you more aware of details that even with your best efforts you’re not sensitive to in electric-action instruments. You listen in a different way, your perception is much heightened, I think. I’ve certainly noticed that in teaching. I can see such a difference in students when they play regularly on a mechanical-action organ.

JB: Do you have any comments on the current organ scene—the renewed interest in Cavaillé-Coll, certainly in Skinner and Anglican-style organs, as well as the continued interest in historical building styles?
TW: It all seems to me very healthy. I remember so well growing up that there were very rigid camps: this was OK, and that was not OK, and there was very little sympathy or empathy between those various camps.
There’s not much of that anymore, and so many fabulous organs are being built in all these different styles, with a remarkable degree of quality and musicality. It’s all very good. It’s wonderful as players, as musicians in the broadest sense, to be able to play all these different kinds of organs with an appreciation for what it takes to play a particular type of organ really well. It makes us broader and more complete musicians. The organ profession is much livelier, I think.

JB: Do you have any observations on the general style of teaching and playing from your college days to where you are now?
TW: I think the teaching and the playing reflects that same thing. The standard, the versatility, and the knowledge required to be an adaptable organist nowadays are a great deal broader than they were 30 years ago, and that’s all to the good.

JB: Has your playing changed in the last 30 years?
TW: I hope so! It’s hard to be your own best judge, but one learns so much through teaching. It’s listening, it’s thinking how does this music work, what is it all about, how can I help this student to zero in on that. Of course, you deal with that in terms of your own playing as well, and I think the instruments are a great prod to better playing, better teaching, better listening with all these different styles. You travel around and play recitals and you’re going to play a wide variety of organs nowadays in all the styles that you mentioned.

JB: Now you’ve also done some silent film accompaniment. Tell us how you got involved in that.
TW: I’ve always enjoyed improvising, and the first year I was in Cincinnati was Gerre Hancock’s last year there before he went to St. Thomas in New York. Another influence for me was Jim Francis, my teacher in Toledo. When I went down to Cincinnati as a high school student, he said “Now you’ve got to visit Christ Church and hear Gerre Hancock play.”
I was so bowled over, I can still remember that first service I heard. It was the middle of the summer, nothing big going on, but his service playing was such a departure from anything I had heard before. I was smitten by it, and have been a huge admirer of Gerre’s ever since. We had him here at Covenant for a weekend a year ago. He worked with the choir and improvised and gave a talk at our AGO annual dinner. It was such a treat for me to have him work with the choir—we did a whole program of his music.
Hearing Gerre play really fired my interest in improvisation, and I’ve always kind of dabbled in it. I started doing the silent films at Covenant on our summer concert series. Sure enough a lot of people showed up, and one thing led to another. Every so often someone asks me to do a silent film.

JB: What music do you play for that?
TW: My repertoire of films is not very large, so I usually have some themes for each film and I do leitmotifs, a kind of quasi-Wagnerian approach. I have a little theme for each main character, drama themes, and love scene themes; but mostly I try to have some identifiable themes for the main characters and then fill in around that. And then it’s fun to put in little snippets of standard organ literature depending on the audience. If I’m playing for an AGO chapter, I try to put in dibs and dabs of famous organ pieces, just sneak enough in that they might guess what that is.

JB: You’ve referred to your cellist daughter Rachel; can you tell us more about your families?
TW: Anne and I had two children, Rachel and Clara; Clara just finished her sophomore year at Miami University in Oxford, Ohio, and is working on a pre-med track. She’s a fine pianist and loves to play. I’m married to a wonderful woman, Jenny Eppich, who is an urban planner, and we have two children: Ben who just turned nine, and a little daughter Ruth who is four.

JB: Are they musical children too?
TW: Ben has a very sweet voice, and I think he could be a fine member of a boys choir. He matches pitch well and also plays the trumpet. We did Britten’s St. Nicolas a while ago at Covenant, and Ben sang the boy Nicolas to great acclaim—that was a very special moment for me as his proud papa, as you can imagine.

JB: You’ve had an interesting year. Tell me about the time at Indiana University.
TW: It’s been an interesting and challenging year! I taught at CIM one day per week, and continued as curator of the organ in Severance Hall, while commuting to Bloomington and teaching there for three or four days each week. I enjoyed teaching at IU, but ultimately we were not able to move to Bloomington on a permanent basis. I sure became a fan of books on tape during those long drives back and forth!

JB: What are some of your goals now in Cleveland?
TW: I look forward to the continued evolution of the CIM organ department. We have a wonderful new president of the school, and it really is the start of a new era there. We’ve been fortunate to have terrific students, and I enjoy working with them as performers and church musicians. It’s an ongoing pleasure to look after the organ at Severance Hall, certainly one of the most beautiful concert halls in the world. I’m thrilled to be part of the music program at Trinity Cathedral! It’s a beautiful building with two Flentrop organs, a very lively and diverse congregation, and a superb new musician in Dr. Horst Buchholz. Another fun new project will be to create a concert series and other uses for the newly restored Aeolian organ at Stan Hywet Hall in Akron. Stan Hywet is the amazing Tudor Revival-style home built by F. A. Seiberling, the co-founder of the Goodyear Tire & Rubber Company. The house organ is located in a spacious and remarkably beautiful music room.

JB: Do you have any recording projects on the horizon?
TW: I’m making a recording on the new Fritts organ at St. Joseph’s Cathedral in Columbus, Ohio. It’s a sensational organ, pretty eclectic, really more so than Fritts’s earlier work—very successful and very exciting. You can play quite early music, Renaissance and pre-Bach, and everything right down to the present day. It’s a very large and complete 3-manual organ in a superb acoustic. We’ve already recorded the music for organ, cello, and English horn, and I’ll record the solo pieces in the next few months.

JB: What’s on the recording?
TW: The Reubke Sonata, which people have been after me to record for a very long time. It’s been one of the cornerstone pieces of my repertoire since college days. So often people ask after recitals if I’ve ever recorded it, and I never have. When I played that organ in Columbus I thought it would sound fabulous there. So, the Reubke, some Widor, a piece for organ and cello by Craig Phillips, and Calvin Hampton’s Variations on Amazing Grace for organ and English horn, which is a piece I’ve always been very fond of and I don’t believe there’s any commercial recording available. This will be on the Delos label.

JB: Any humorous experiences you would care to share?
TW: I don’t have the best memory for funny events, except when they happen to float to the surface prodded by something else. I was recently reminded of one quite funny story, which is funnier now that I look back on it some years later.
This would have been ten or twelve years ago when we got a new console at Covenant, a movable console that’s been such a joy to play, built by the Holtkamp company. The organ is essentially an Aeolian-Skinner. In the mid-90s Holtkamp provided a console and made a few tonal additions as well. We had a dedication service for new console, with fancy music and blessings. Tom Trenney was my student assistant at the time, and we both played lots of stuff.
There is a big hooded trumpet in the rear balcony that’s by far the loudest stop on the organ—a wonderful stop, and it plays from the gallery Swell. One of our frequent habits was to put that on with the Unison Off so we could have it available when we wanted it, but it wouldn’t play through the normal Swell to Great coupler. Unbeknownst to us, there was a little electronic bug in the console, and all the gallery Swell played through the front Swell coupler—so when we had that big trumpet ready it turned out to be playing all the time. The console is positioned around the corner and we really couldn’t hear all that well. So, I think we played nearly every verse of every hymn with that great big Chamade trumpet on without knowing it—which would have been deafening in the congregation and most atypical certainly. The grande dame of the congregation said after the service that the organ now had “that Holtkamp edge.” Chick Holtkamp and Karen and everybody laughed greatly afterward.

JB: What are some of your non-musical interests?
TW: I treasure time with my family, as the years seem to pass ever more quickly. We all especially look forward to our annual summer get-away to Wellfleet, Cape Cod. Jenny and I love bike riding and gardening together. I’m an avid reader, particularly of anything historical. Sports-wise, I am a lifelong baseball fan, and also enjoy golf, even though my golf game has gone mostly downhill since I was in high school. Pie baking has become my cooking specialty, and I hope to find time to broaden my cooking repertoire in the years to come.

JB: Todd, thank you for the interview. We wish you continued success and will follow your career with great interest.

What happens when the pastor and organ committee in an active rural church challenge their congregation to support the purchase of a world-class pipe organ? Members at Zion Lutheran Church in Mascoutah, Illinois (adjacent to Scott Air Force Base and some thirty minutes outside St. Louis, Missouri) began by asking how the organ might enrich their worship experience, whether the organ would encourage member participation, and how the organ could be relied upon to expand the church’s reach into the community. In other words, how would investing in a pipe organ aid in the mission of the church? As a matter of faith, while concerns about costs and logistics were seen as important issues, Zion chose to assign a higher value to their conviction that the organ would significantly enhance their experience and provide a springboard for greater community involvement. 

The history of this organ project really began in the late 1990s when the congregation decided to build a new sanctuary. The new building was finished in 2000, but funds for a new or improved organ were not available, so the congregation moved their mid-1950s two-manual, 14-rank Schlicker pipe organ from the much smaller, more reverberant space of the old church building into the new, larger sanctuary, which was plagued with relatively dry acoustics. Once in the new space, the sound produced by the organ was, at best, diminutive and lacked the attributes of foundation, expression, and color. Given its new surroundings and the fact that the congregation follows the Lutheran tradition of “Singing forth with great conviction,” the organ proved to be incapable of leading the congregation. 

Rather than conclude that a more substantial pipe organ was outside the realm of possibility, the newly formed organ committee went to their list of preferred builders and asked that each devise options to provide the church with a workable proposal. Like many churches, Zion Lutheran considered that, while there are advantages to an entirely new organ, costs would be such that the resulting instrument would likely be inadequate and would not materially improve their current situation. The congregation also felt that it was important to respect the role played by the 1950s Schlicker and sought to preserve their musical heritage by incorporating resources from the Schlicker into the new organ.

While our firm is primarily involved with building new organs, we find that an increasing number of clients are coming to us with requests similar to that of Zion Lutheran. In these situations we are asked to commit our expertise to locate and adapt existing resources. Not surprisingly, whether with pipes or the organ infrastructure itself, re-tasking such materials to build an organ that is artistically credible and able to stand on its own merits (much less bear our name) is considerably more difficult than having the luxury of specifying every aspect of a new organ. Regardless, this process is becoming a part of the “new normal” and is something that many organ builders are embracing as they strive to meet the needs of their clients.

The question associated with these endeavors is always one of determining the extent to which the proposed organ represents the artistic signature of the original builder, or begins to reflect characteristics typically found in one’s own work. While every situation is different, much depends on whether the proposed resource is an intact instrument deemed worthy of restoration, or whether components from multiple organs are to be refurbished and combined with new construction. When restoring and relocating a noteworthy organ, unless there are significant tonal anomalies, we prefer that the organ continue to represent the intent of the original builder. On the other hand, when working with individual components (primarily pipework), we have the opportunity to elicit modifications that better reflect our own preferences. 

Regarding Zion Lutheran, after selecting Parsons, a significant amount of time was spent outlining requirements and refining options. Having previously removed a large Schlicker from Grace Episcopal Church, New York City, Parsons suggested combining portions of the Grace gallery installation with the original Mascoutah Schlicker to form a cohesive three-manual and pedal organ. While the edifice at Grace bears no resemblance to Zion, Mascoutah (in terms of architecture or size), the organ at Grace was known to be underpowered. Wind pressures approaching three inches combined with relatively small-scale pipes proved to be inadequate at Grace. For Zion Lutheran, however, the opposite would be true. 

After carefully selecting stops from both organs, ideas began to form that offered exciting possibilities. Further discussions regarding organ infrastructure solidified the concept of rebuilding Grace Episcopal’s Heissler electric-slider windchests and three-manual console, while stipulating the construction of a new wedge-bellows winding system. The resulting specification also called for incorporating a Peterson ICS-4000 solid-state switching system. As the engineering process unfolded, it was determined that volunteer contractors at the church had the credentials to build the Swell enclosure and develop a simple façade. While these are not aspects of the process that Parsons typically relinquishes to its clients, in this instance it was felt to be appropriate.

With the design of the organ taking shape, discussions shifted to acoustics and environmental concerns. Great care was taken during the planning of the new sanctuary to insure that the space was appropriate and welcoming. However, as a trade-off to what was seen as warm and welcoming, the acoustics of the room suffered and resulted in a drier acoustical environment. The wide shape of the room, combined with an unsealed, multi-faceted wood ceiling, single-layer drywall construction, and carpeted floors, created a lackluster acoustic. In addition, because the organ would occupy a large area at the rear of the choir loft, concerns were raised that temperature stratification would cause tuning problems. Noting the critical nature of these issues, the church wisely organized a group of highly skilled individuals to work with Parsons and manage whatever construction processes might be required. With regard to acoustics, it was determined that the walls of the surrounding organ chamber should be hardened, a protruding closet removed, and ceiling areas over the chamber and choir loft be thoroughly sealed. In addition, plans were made to modify choir risers and replace sound-absorbing carpet in the loft and chancel areas with hard-surface flooring. The church agreed to deal with temperature stratification by installing a micro-climate circulation system designed by Parsons to pull air from the bottom of the organ chamber and distribute it across the top of the organ. Following the installation, the various “fixes” proved to be successful. The organ projects nicely into the room, and tuning is extremely stable. The acoustics, while still not “live,” have improved noticeably. It is important to mention that work associated with acoustical remediation, installation of the micro-climate system, and general site preparation (electrical work, flooring, and painting) was carried out in a thoroughly professional manner by Zion volunteers. 

Whereas the gallery installation at Grace Episcopal included 61 ranks distributed over Great, Swell, Positiv and Pedal divisions, the organ at Zion Lutheran comprises 36 ranks, distributed over the same divisional configuration. Given the abundant resources from Grace, and the original pipework from Mascoutah, Duane Prill, tonal director at Parsons, was able to recast the organ so that while it remains classically oriented, it possesses a broader, more cohesive sound, with well-developed bass and tenor registers, and improved blending capabilities. As with most projects that incorporate recycled pipes, this project involved a labor-intensive process that included major pipe repairs, initiating and reversing miters, rescaling, and a substantial amount of revoicing, regulation, and tonal finishing. In addition, because Schlicker reeds are characteristically unstable, each rank was completely rebuilt to insure optimal performance. From the perspective of the pipe department, when compared with the process of working with new pipes, achieving excellent results with recycled pipes requires as much, if not more effort. Yet, the result of this effort speaks for itself. The new organ features a warm, rich tone with ample power to lead a congregation in vigorous singing, yet also has the delicate nuance to lead choirs or soloists or to shine in solo work. As the congregation at Zion has become accustomed to the new organ, they have responded enthusiastically, with congregational singing increasing noticeably in the months since the organ was installed. The organ is now fulfilling its role of leading the congregation in song. 

It must be said that the successful outcome at Zion Lutheran is truly the result of a collaborative process involving a full range of participants. Pastor Kirk Clayton, with his great passion for liturgy and music, served as an advisor on the project along with members of the organ committee, including Lisa Segelhorst (committee chair and organist), Nancy Peterson (principal organist), Pinky Ahner (organist), David Abuya (choir member), and Karl Bretz (interested layman), with great support and advice provided to the committee by Norbert Krausz. The physical work done in Zion’s building was coordinated by the sanctuary remodeling and acoustics committee, consisting of Mark Krausz (chair), Alan Kneschke, Jennifer Lara, Josh Peterson (choir director), Andy Sax, and Donna Wiesen. Buzz Kandler served as a point of contact between the congregation and Parsons to make sure communication was clear and smooth. 

The committees at Zion and the willing volunteers who put in countless hours of study, consideration, and physical labor joined their efforts with the skilled staff at Parsons Pipe Organ Builders, who devoted their skills wholeheartedly to the height of the organ building art to bring this project to fulfillment. All worked together as partners to create an exceptional pipe organ that has already shown itself to be a great blessing to the congregation’s worship life and is becoming a significant part of the arts and music community in Southern Illinois. And yet, despite the work of many people on the project, perhaps the words ascribed to J. S. Bach summarize the process best: Soli Deo Gloria. 

The following deals with the most important debate in the German Christian churches: the crisis within the church and the consequences of that crisis to church music today.  Such a situation may easily create the impression of that whining attitude of which we Germans are usually suspicious. But the subject is very urgent to us, and we church musicians cannot ignore it by any means. Moreover, the fact that in Germany the whole system of professional church music as a unique cultural domain is put on half-pay, seems to justify the following statements of mine. The Protestant Church of Germany will hold the spotlight throughout my lecture because 1) I am a member of this church, and 2) I am able to show you the problems firsthand I mention here.

The following words are from articles in the Forum Kirchenmusik magazine, all of them chosen at random within the last year. They capture the essence of the problems I shall discuss.

1. Tastenhengst or entertainer--expectations of the parish for the church musician.

2. Stress, conflicts, squabbling--and this in the church?

                  3. Training in popular church music

                  4. Professional organization--why?

                  5. The need to cut costs in the church and the future of the church

                  6. Declaration about Protestant pedagogical responsibility concerning church music

                  7. Church music--the professional image in transition

                  8. Cooperation of church musicians and theologians

                  9. Declaration concerning the situation of church music positions in the German Protestant Church

 10. Declaration of the Central Council of church musicians concerning the evaluation of professional     church musicians

 11. Changes of the laws for (hiring) and firing

 12. Being a church musician in the North German Lutheran Church is like being caught between preaching and at the same time being fired (a German play on words: "Ein Spagat zwischen Kündigung und Verkündigung")

If you now have the impression that we church musicians no longer find any joy or satisfaction in our positions, I have to admit that it may be like that in some cases. For it is undeniable that in many parts of the church we have a climate of insecurity and fear. This concerns all staff members, including theologians.

Protestant and Catholic Churches in Germany: Basic Structures

Protestant church music in Germany was characterized during the last 50 years by great prosperity and a high degree of commitment. But now it would appear that we have reached a situation of a great crisis similar to that of the Amtskirche (official church) itself.

The rich variety in our church music was developed from the new beginning and the efforts to revive it in large Christian churches in Germany after the Second World War. There seems to be no other country with a Christian tradition where church music has such an important place within the church structure--shown, for example, in the distinction between full-time and part-time positions for which one needs adequate diplomas corresponding to the classification of church musician positions. To understand the problems concerning church music in Germany, it is necessary to understand the structure of the big churches.

At the time of the foundation of the Federal Republic of Germany in 1949, the Protestant Church in Germany, with its respective Landeskirchen (regional state churches), and the Catholic Church signed a contract with the state, following the end of the Nazi dictatorship and the end of the "official state-approved churches" dominated by the regime. This contract regulates and establishes the system of coordination between the state and churches. Both Protestant and Catholic churches demand their independence given to them by national law and guaranteed by the federal constitution.

Within the last fifty years we in Germany have developed a system of so-called Amtskirche, whose presence is demonstrated in many spheres of society. This happens by common consent and is often supported by the state in a kind of symbiosis. The institutionalization of the churches in state and society led to an enormous increase of influence of the Amtskirchen, as in the question of religion as a subject in schools, or in being granted the right of running social services like kindergartens or hospitals under church auspices, often in fact with the churches functioning as the sole bearer of financial responsibility. In that sense the expression Volkskirche (people's church) was developed. It both refers to the fact that in Germany most people belong to one of the two large churches and also to the responsibility these churches have for the people. As for the first point, the present decline of membership percentages appears to imply that the Volkskirche is approaching the end of its existence or, at least, that it needs a radically renewed orientation. The state collects a tax from individuals for support of the church--but one may opt out of paying this tax.

The individual Landeskirchen, whose borders usually correspond to those of the German states (Bundesländer), all have their own church constitutions. (The borders of the Catholic dioceses are often different, due to historical tradition.) The Landeskirchen developed into Lutheran, Reformed, or United traditions. Their central organization is the EKD (Evangelische Kirche Deutschlands) with its General Synod. The Catholics have a similar organization in their Conference of German Bishops. Although the constitutions of the individual Landeskirchen may be different, they have the same organization, a parish with its council, the synod (deanery), and central synod (Landeskirche). This closely corresponds with the political structure of community (town, city), county, and state. A major difference between the Protestant and Catholic churches is the different emphasis of the role played by lay people.

In the Protestant Church, apart from their functions in services, theologians and laymen are considered equal. This may consequently lead to regional differences in parish life. On the synod level, for example in the Nordelbische Kirche (church in the north Elbe River area), there is financial independence. Other examples are the supervision of theologians and church workers, or the extensive autocracy of the local parish in my own Nordelbische Kirche. In contrast to that, the hierarchical structure of the Catholic Church of Germany is similar to those in many other countries. But the Catholic Church has nearly the same basic structure in church music organization as the Protestant churches.

The Crisis of the Amtskirchen

Secularization, individualism, the loss of values, moral and spiritual disorientation, self-complacency and sluggishness of the Amtskirchen are the keywords in the crisis of the church. Without any doubt, the system of the Amtskirche finds itself in a major crisis. The number of people who have left the church in the large cities is a simple demonstration of this fact.  Hamburg is an extreme example of that, as only about 34% of the population are still members of the church and pay church taxes. An apparent contradiction to this, though, is the rich and blooming church music offered in the Hauptkirchen, the main churches such as St. Michaelis, St. Jacobi, St. Petri, or St. Katherinen.

The subject of highest priority in all areas of community life has been, for a number of years, the so-called Struktur-    debatten (debate on administrative strucures within the church), or "How can a church still fulfill its varied tasks with less and less money," or if I may put it more bluntly, "Where shall the church start saving money?" What makes things even more difficult is my observation that there is a lack of self-critique and innovative thinking on the side of those who are responsible--namely the church's governing body.

The Special Situation of the Churches of East Germany

Since the reunification of Germany in 1989, the churches of East Germany have undergone a great change in many ways. Fewer and fewer people find their way to the church, since the church is no longer a center of resistance against the communist regime, a regime that had restricted all spiritual life over a long period of time. The number of people belonging to the church has dramatically diminished, even more than in the west of Germany. For that reason the financial problems are even greater than in the west. One example may suffice: despite its rich cultural and musical tradition, the city of Dresden offers only one Protestant A position, in the famous Kreuzkirche. And the choir of that church, the well-known Kreuzchor, is partly financed by the city of Dresden.

Church music training in the (formerly East) German Democratic Republic, by the way, had been different. A B musician got his training not only in church music but also as a deacon; s/he did not have the same qualifications as his/her counterpart in West Germany. This has now been assimilated to what we have in West Germany. In times of less money, one talks again about the match of training and positions. There are even sometimes advertisements showing that for a church musician they expect not only musical qualifications but also the background to do the work of a deacon or sexton.

Protestant and Catholic Church Music

Church music has its firm place in the Protestant Church, as even the church constitution gives it the official role co-equal to that of preaching the word. There are great differences between the individual Landeskirchen concerning the institutional endorsement of church music. Especially the Lutheran Nordelbische Kirche, with its rich tradition of highly-esteemed church music, remains passive in the face of new negative developments in this area. I shall later refer to the current problems in this particular Landeskirche.

About Training and Positions

One can earn a German church music degree (A or B) at any Staatliche Musikhochschule or at one of the Kirchenmusikschulen, which are either Protestant or Catholic. Other possibilities include studying church music at private conservatories, which offer only the B program.

Kirchenmusikschulen, as well as other organizations of the Landeskirchen, offer courses of two semesters for a non-professional degree; we call it C. Basically it is the same program, but on a lower level. Holding this C degree gives less-trained musicians a simple practical advantage: their income is slightly improved over unschooled musicians, and they are not depending so much on arbitrary payments.

Both programs--Catholic and Protestant--are nearly identical; however, all staff members are obliged to belong to their respective denomination. Even at the Staatliche Musikhochschulen there are always two departments of church music. And at every test, whether organ playing or hymnology, there will be a representative present of the respective church; otherwise the test is not regarded as legal.

The basis of training and positions is the B degree, which one usually earns after 6 to 8 semesters. It includes a complete variety of church music, in theory and in practice. In recent years attempts to improve the musician's knowledge in the field of popular music and children's choirs has occurred, although these attempts do not find common approval. At least the level of the B degree has gained a higher reputation within the last twenty years.

A student with an above-average diploma usually gains admittance to further studies of four semesters, ending with the A degree. At this level of studies, the focus is placed on artistic abilities, especially organ playing and choral and orchestral conducting. More and more A program students volunteer to do special studies. These students work primarily on the topics of organ playing or conducting, namely during studies abroad that often include practical experience in establishing performances of historical performance practice.

We already face budgetary deficits because of the financial problems of the Landeskirchen running the Kirchenmusikschulen. The well-known Johannisstift in Berlin was closed recently. Other Kirchenmusikschulen try to survive by cooperating with other schools. Even the Staatliche Musikhochschulen, though disposing of contracts with the churches, think about cooperation or cutting down their educational programs.

In Germany we have eighteen Staatliche Musikhochschulen and more than twenty Kirchenmusikschulen, or conservatories. It must be said quite clearly that there are too many of them, if you look at the opportunity of positions for graduates. For there is one perceptible tendency: not enough positions for all students. Often A musicians apply for B positions, and many of those are part-time positions!

It is not hard to explain the typical profile of a B position. It contains everything that can be done by a church musician--playing the organ, making music with vocal and instrumental groups and the community, and performing concerts, as the case may be. This may even include the performance of oratorios, depending on the local situation. I know of a B church where they perform Verdi's Requiem or similar repertory, on a remarkably high level. But this is not very common.

B positions are usually found in places with some favorable conditions allowing professional work. Here are the principles of our Central Council, as they are instrumental for having a B position in a parish:

First, the local conditions: a church with enough space for making music and an audience, appropriate rehearsal rooms and music scores for professional work

Second, the organ: it should have at least two manuals and pedal

Third, the choir: it must be possible to do qualified singing (which is not clearly defined)

Fourth, financial resources: there must be money enough for the various tasks of professional church music including performances with orchestra and soloists (in many places this is no longer possible!)

The A position does not fundamentally differ from a B position. Typical A churches are the larger churches, situated in the center of big cities, but may also be found in important towns in rural surroundings with sufficient resources. There have to be specific artistic achievements in organ playing and/or choral performance. The size of the church should be suitable for big events. The organ should have three manuals and allow the playing of pretentious organ literature. An accomplished choir (especially for a cappella repertory) is a decisive condition; the same is true as for regular performances of oratorios.

Many A positions, and some B too, have to take care of overseeing regional tasks: helping other colleagues in the district, teaching, shaping expert opinions, activities in the field of professional organizations, and so on. In most Landeskirchen these colleagues do this position in a combination of 75% parish and 25% district work; for example, the work being paid for by both parish and the synod. In the synods of my own Nordelbian Landeskirche, however, we have a different system: the respective colleagues do all the parish work and the deanery (synod) position for free, receiving money only for related expenses.

Within the last years the difference between A and B has become smaller-- last, but not least, because the standards of the B degree have risen. Therefore, we are now in dialogue to determine whether we should have only one professional church music degree.

All other parishes, in small villages or suburbs, have non-professional church musicians or none at all. The tendency is that it is more and more difficult to get people to do these tasks. The reasons for that may be different: there is certainly a connection to the changing situation of the professional church musician; additionally, many potential volunteer musicians have changed how they spend their leisure time, especially on weekends.

Popular Church Music

For several years, it has become possible at some schools to study "popular church music." For example, at the Fachakademie für evangelische Kirchenmusik at Bayreuth you can take popular church music courses for one year in an A or B program. The reason for this is "that there is, established in the church for many years now, a popular church music scene with bands, youth choirs, concerts and festivals, and publishers and editors' labels. In view of these numerous activities, church musicians should have appropriate competence to justify the importance of popular church music in spiritual context" (quoting from the Fachakademie's literature). In a weekly two-hour program the contents of theory, hands-on practical knowledge (performance in a band, or bandleader), and computer/music electronics (arranging, composition, printing with computer software) are taught in close connection with each other. The subject of harmony includes analysis of the standards of jazz, pop, and rock, chord symbols, reharmonization, and scales. While listening to sound tracks of different music styles one tries to connect practical music making with typical patterns of the band. The students gain basic knowledge of playing band instruments as the basis for creating their own arrangements. Of what use is the best arrangement if it can only be played by a professional musician? Most students develop the right feeling that a funk can really "groove!"

The students are taught one hour a week in groups. They learn harmonization of tunes, voicings, accompaniment patterns in various styles, solo improvisation (for example, blues), and so on. The intention to train professional pop musicians in one year would be wrong. The real aim is to sensitize and interest the students in order to channel enthusiasm for this music with which many people identify nowadays.

The echo to this development has been--as could not be expected differently--by no means unanimous. Most Musikhochschulen and most Kirchenmusikschulen look at these new tendencies with great skepticism, but also with some sense of powerlessness.

About Training of Ministers

A few remarks on the situation of theological training are necessary only because we are concerned with it. Classes offered during one's theological training on hymnology and liturgy have decayed; therefore, we often needlessly face problems concerning the competence of both church musicians and ministers. On one hand, the minister may decide freely, according to his conscience and taste, how the service shall unfold. On the other hand, the church musician is just as responsible for shaping the service. As expressed in the Nordelbisches Kirchenmusikergesetz (Church Musician's Handbook), one can read that in case of doubt, solve the problem on your own!

This is a dilemma because the qualifications of the two sides are very often different. Sometimes there are complaints about non-professional handling of the sermon and the proper use of language. Rhetoric knowledge and simple rules of technically good speaking are rare. In seminary training, there was no opportunity afforded the seminarians to experience the liturgy and hymns as they are to be sung. Perhaps a knowledge of appropriate liturgical music would have kept theology students from being reported to the police for disturbing the peace (as once did the young Martin Luther) by singing in quiet streets at night. Nonetheless, most young theologians are very interested in teamwork with church musicians.

Almost everything I have said about Protestant church music is transferable to the Catholic church. Small differences may be found in the hierarchical system. A difference may be the interpretation of everyone's role: the Catholic church musician usually works independently, while Protestant colleagues are more or less obliged to partnership or teamwork.

The Situation in the Nordelbische lutherische Kirche

I love music, and I do not like the "enthusiasts" who condemn it. I love music, firstly, because it is a gift of God and not of men; secondly, it makes peoples' souls happy; thirdly, it drives off the devil; fourthly, it creates innocent joy, thereby outbreaks of anger, desires, and pride disappear. I say that music is in the first rank after theology . . . ; fifthly, because it reigns at times of peace. So, bear it, but this art will be better off with those who live after us, because they will live in peace. . . .

To some of my musical colleagues within the Nordelbische Kirche this famous quote from Martin Luther, dated 1530, may sound like a scornful description of the present day situation of our church music.

In this context I would like to call your attention to the Nordelbische Kirche again. It is the area of Schleswig-Holstein, including Hamburg and Lübeck, and is the newest of all German Protestant Landeskirchen. Although it did not exist before 1978, it has attracted the attention of the public much more than any other church. There may be several reasons for this; perhaps no other German church follows such varied theological and political tendencies, which constantly fight violently against each other. Or think of the fact that only recently the first German female bishop's seat was established in Hamburg. Or think of the dissents and intrigues about the successor of the Hamburg St. Michaeliskantor, of which you could read in all important German newspapers, and even in the magazine Der Spiegel. In many ways the Nordelbische Kirche reflects the essential aspects of clerical reality.

The Lutheran tradition of a singing and music-making church has always been extremely rich in this area. Since their foundation, Hanseatic cities such as Hamburg, Lübeck, or Lüneburg were able to afford outstanding church music. The heritage of that time can still be noticed, for example, in the wonderful historic organs, most of them beautifully restored. Names like Scheidemann, Weckmann, Tunder, Lübeck, or Buxtehude are widely known. Beginning in this century, in the 1950s, a dense network of professional church music centers has been woven, especially in the Hamburg and Lübeck areas--more than in any other part of Germany.

Against the background of this musical tradition it is even more unpleasant than anywhere else to see our whole profession disintegrate or disappear. There are no concepts up to this moment to prevent this tendency. The Landeskirchenmusikdirektor, the head of church music in the Nordelbische Kirche, sometimes sarcastically refers to himself as the "grave-digger of Nordelbische church music."

This drastic definition is certainly not always helpful, because the representative of church music should not speak like this in public, but there is an essential point in it, which you can verify easily by statistics. For that purpose I want to give you some actual figures, which you can find in two texts edited in two memoirs (Denkschriften) by Landeskirchenmusikdirektor Dieter Frahm in 1995 and 1998. Behind the crude numbers lie explosives for many church musicians. Around 1980 we in the Nordelbische Kirche had almost no professional part-time positions. By 1995 there were 55 A positions and 254 B positions, 90 of which were already part-time positions. Only three years later, in 1998, this changed to 51 A and 213 B positions, 81 of which are now part-time positions. In the large city of Hamburg, in a period of 8 to 9 years, more than 30% of church musicians lost their full-time B positions; in Lübeck more than 20%. It is not an exaggeration to speak about a dramatic development. Frahm wrote "If the basis of having professional positions shakes and crumbles--and this is the case now--the whole tradition of church music and culture will die."

The shining medal granted by the privilege of extensive authority within the local parishes now shows its darker side: every parish can practically do what it wants. And unfortunately it is true that any church council, when it feels the necessity of saving money, first of all kills the music. And no piece of advice from higher clerical authorities has to be feared because the ways of decision in financial and other matters are usually organized on the lower level of the parishes, which forms a remarkable difference to other Landeskirchen in Germany. There is no strict supervision; there are spongy laws that may be interpreted in different ways, and therefore often produce arbitrariness of church councils.

The problem of part-time positions is serious also in another respect: the contracts are often obscure or problematic. A person is offered a half-time position, which also means half the wage, but it is expected that the work exceeds fifty percent by far. And if some critic, not long ago, could rightly have teased us church musicians with the malicious remark that the abundance of "nordelbian" church music is now shrinking down to a normal standard, we could respond with the same tone that there are now some areas where you do not find any professional church musicians at all. Certainly the large Hamburg Hauptkirchen like St. Michaelis or St. Petri or St. Jakobi will always want and will have outstanding church music. But in middle-sized and smaller cities the shortages have already caused painful gaps.

In this context, we are aware of increasing demands from the side of our theologians that we should increase our commitment of personal time as an addition to our "contract" time, an attempt that ignores the already high level of that private commitment most of us currently exert. It is indeed a subtle pressure that is often exerted on the staff. Even "squabbling" is no longer a foreign word in parish life.

There are not many places in the Nordelbian area anymore where you can observe the will and the readiness to look for solutions on the basis of real solidarity--a term which is still an essential principle that should not be dispensed with. And the people in charge sometimes disregard the fact that church music often is an important activity in a parish and sometimes it is the sole activity that remains, as it continues to be attractive to people of all age groups.

There are some hopeful attempts to solve these problems, which in part have already been put into reality, and they are usually summed up under the term of "cooperation." This works pretty well in big cities, especially when the parishes are within neighboring districts. And, in addition, single synods try to develop regional employment schemes and to put the burden on positions of church musicians under their influence, which is to say that the synods, quoting the idea of solidarity, ask certain favors from the single parishes that they, for moral--not legal--reasons cannot possibly deny. The goal is to guarantee a kind of minimum employment within the area, as we have had for a long time in south German churches. The motto is: Better one full-time position than two part-time positions!

I myself work in a group of theologians and church musicians who all try to develop a system of safe positions in our area. Ten years ago in my deanery (synod) with its 22 parishes, we had one A position, 8 full-time B positions, one part-time position, and the rest were non-professional ones. Now we still have the A position, three full-time B positions, and six part-time positions.

Current Tendencies

Here are some recent advertisements from magazines concerning church music positions. These advertisements cast a spotlight on the actual situation and emotional sensitivity on the side of both employers and employees:

Landshut (100% A). This represents in a good sense the typical A position, an offer which is now becoming something like a fossil: favorable opportunities, rich endowment, support by a fundraising organization, real commitment to high level church music, well-organized choir groups.

Düsseldorf (80% A). This advertisement refers to the position of Oskar Gottlieb Blarr, a widely-known colleague, who had exerted his position with unique profile and style. Now the same standard is requested, but at only 80% of his former salary.

Göttingen (90% A). Once more, a well-known A position in Germany, and again the same amount and quality of work is expected from the side of the future position holder, this time at 90% salary.

Eppendorf (formerly an A position). This time, the A position is in one of the well-known and wealthy neighborhoods of Hamburg, yet it is only a small church. It is the parish in which the Nordelbische Landeskirchenmusikdirektor formerly worked, and payments are now reduced to the ones of a B position. Of course, the traditional standard of work has to be preserved.

Quickborn (temporary). It is really unnerving to read this ad because it symptomatically reveals the present-day problems: the offer is for a three-year time period at 100% payments of a B position, then going down to 75%, and then, who knows?

Bielefeld (B 60%). This time the offer is just 60% of a full-time position.

Herchen (B 50%). Another variation of the same melody: a 50% position, an ad that one will find very often. An interesting item is the note that the parish could also do with a non-professional church musician. It is interesting, because the parish officials are bold enough to trespass the borders of legal rights in mixing up two levels of professional qualifications.

Ottensen (B 50-100%). This last example demonstrates something like autocratic behavior of certain parishes. Here, the important message is that they can put a person on the position at payments varying from 50 to 100%, as the case may be. At any rate, the parish, as usual, wants the complete spectrum of church music. Note the sarcasm at the end of the advertisement, where it says:

We do not consider a church musician

-who regards the parish as his monopoly

-who believes that he can do best if he is left alone high up on the organ

-who would be unwilling to play on the organ the famous tune of Pippi Longstocking [a character in Astrid Lindgren's children's movies].

Conclusion

Every profession undergoes certain changes over time, and, of course, church music is not an exception. Nevertheless, it is surprising how often and how easily valuable traditions and successful work in a famous field of German culture are regarded as questionable and dispensable. Many people say that within the next generation the position of the church musician in its traditional form and structure that has grown for decades will cease to exist. This will not surprise those who anyway speculate that the Amtskirche with its obsolete peculiarities will not be able to survive. Some prophets predict that churches in Germany will move in a direction like the ones in North America and, as a matter of fact, there are certain symptoms of such a development. At any rate, quite a number of my colleagues are convinced that, within a few years, our profession of church music will not exist anymore.

I myself do not feel as our "grave-digger," since work, itself, with people, still offers great joy. There are not many professions in which the meaning of "profession" and "vocation" are so close together--in my language we have the play of words Beruf and Berufung. In this sense I am sure to speak for most of my colleagues who really love their profession. Often it is solely church music that opens the church door for many people who otherwise are very critical of the Amtskirche as an institution. Herein lies a great opportunity for the church of securing itself, an opportunity that should be appreciated more and squandered less.

The history of church choirs in Nigeria is interwoven with the arrival of Christianity in Nigeria, which dates back to the mid-nineteenth century. The early missionaries from the United States and Europe settled mainly in the southwest (Yoruba) and southeast (Igbo) regions of Nigeria. The conversions of the local indigenes encouraged the missionaries to build several churches for worship and to continue the propagation of the Gospel in Nigeria. It was in these churches that the converts were first exposed to English hymns in four-part harmony.

Worship at the Cathedral Church
The Cathedral Church of Christ, Lagos, was founded in 1867 by a group of Christian worshipers from St. Peter’s Anglican Church, Faji, Lagos, where services were conducted only in Yoruba language. These worshipers were Sierra Leonians who spoke mainly English and wanted to have services in English. Hence, it was agreed that services at the Cathedral Church would be conducted exclusively in English. Consequently, the congregation at the Cathedral Church strictly committed to having all worship in English, including the sermons, hymns, announcements, and all special musical renditions by the Cathedral Choir. Another reason for embracing worship in English was that the church was designed to cater to the musical and spiritual needs of the cosmopolitan Lagos society as well as visitors from outside the country, foreign diplomats, and the various ethnic groups in Nigeria who communicated fluently in English. In other words, the congregation at the Cathedral Church comprised the elite, the well-educated, intellectuals, upper-middle-class, the affluent and apparently the cream of the Lagos society. I remember my days at the Cathedral Church as a chorister between 1980 and 1994: almost everyone communicated in English during choir rehearsals and services. Occasionally, one might hear people communicate in Yoruba, but it was always some few sentences and they would quickly switch to English.
While the Cathedral Church of Christ has received criticism for adopting a complete English service within a Yoruba state and in one of the most populous African countries, one could argue that this decision was worthy, considering the pluralistic nature of the indigenous languages in Nigeria. Linguistically, Nigeria is widely diversified, with three major ethnic groups—Yoruba, Igbo and Hausa. In addition, there are multiple subdivisions of the major languages, known as local dialects that include hundreds of tongues. With such extensive linguistic diversification, the government had to adopt English as the official language of the country after independence from Great Britain in 1960 in order to unify the diverse ethnic groups. To elevate one of the local languages over another would have caused internal dissatisfaction and deep division.
Interestingly, the Cathedral Church of Christ was one of the few pan-ethnic and pan-African congregations in Nigeria. Membership in most other churches was made up of one major ethnic group; hence, services were conducted there in the indigenous language of the group. But at the Cathedral Church of Christ, there are Yoruba, Igbo, Edo, as well as descendants of Sierra Leone, Ghana, Togo, and other West African countries who migrated to Nigeria in the nineteenth and early twentieth centuries. As the mother church of the Anglican diocese in Lagos, the Cathedral Church of Christ is always busy with services and other benevolent activities throughout the week:
Sunday Worship
7:15 am—Holy Eucharist (Communion service without choir)
9:15 am—Choral Mattins (Cathedral Choir sings)
9:15 am—Contemporary Praise and Worship (Every fourth Sunday)
9:15 am—Cornerstone Fellowship (Youth/college students)
9:15 am—Children’s Church (Sunday school)
11:15 am—Holy Eucharist (Communion with or without the Cathedral Choir)

Sunday Evening Worship
5 pm—Evensong with the Cathedral Choir (first and second Sunday)
5 pm—Community Hymn Singing (third Sunday)
5 pm—Time of Refreshing (fourth Sunday)
5 pm—Psalmody (Whenever there is a fifth Sunday)

Weekday Worship
6 am—Mattins
6:45 am—Holy Eucharist

Saturday Worship
7:15 am—Mattins
11:15 am—Holy Eucharist

Cathedral Choir and Masters of the Music
The Cathedral Church of Christ Choir is the oldest choir in Nigeria, with an average membership of about fifty male voices, half of whom are boys who sing the treble part. However, that number has recently exploded to over eighty strong and dedicated voices—treble (37), alto (18), tenor (13) and bass (15). The first choir was organized by Robert Coker in 1895, comprising young men and women. Coker was acknowledged to be the first indigenous organist and choirmaster in Nigeria, and apparently the first to occupy this lofty position at the Cathedral Church of Christ, Lagos. Prior to his appointment as organist at the church, he was sponsored by the Cathedral Church to travel to England to study music in order to form a good choir suitable for Christ Church, which was later elevated to a cathedral status in 1923. Coker was regarded as a musical genius of his time. He was the first indigenous musician to attempt the performances of Western classical music in Nigeria, notably Handel’s Messiah. Coker died on February 9, 1920.
The choir was later reorganized during the tenure of N. T. Hamlyn, a British musician and pastor of the church. Hamlyn replaced the women of the choir with boys and young men, following the tradition of most British cathedrals. The choir made tremendous progress that established it as a model for other church choirs. Hamlyn provided the choir with surplices and erected choir stalls at the east end of the church. A strict disciplinarian, Hamlyn was always keen on regular and punctual attendance, and was thus able to set a high standard that has been maintained to this day. After the era of Hamlyn, there was a brief period of short appointments of organists such as that of D. J. Williams, J. G. Kuye in 1904, and later Frank Lacton, a Sierra Leonian who served until the appointment of Thomas Ekundayo Phillips in 1914.
Thomas King Ekundayo Phillips (1884–1969) was appointed Organist and Master of the Music after completing his musical training at Trinity College of Music, London (1911–14). Prior to his appointment at the Cathedral Church, he was organist at St. John’s Anglican Church, Aroloya, and St. Paul’s Anglican Church, Breadfruit, Lagos. Phillips’s tenure was a remarkable turning point in the history of church music in Lagos and Nigeria as a whole. He built a solid foundation on which the present choir stands firmly today as one of the best cathedral choirs in Africa. He retired in 1962 after serving in the music ministry at the Cathedral Church for forty-eight years (Trinity Sunday 1914 to Trinity Sunday 1962).
Thomas Ekundayo Phillips was succeeded by his son, Charles Oluwole Obayomi Phillips (1919–2007), as the Organist and Master of the Music; he faithfully served the church for exactly three decades (Trinity Sunday 1962 to Trinity Sunday 1992). Charles Obayomi Phillips was born on September 28, 1919, in Lagos. After attending C. M. S. Grammar School, Lagos, he proceeded to Durham University, England, receiving a bachelor’s degree in commerce with distinction in June 1946. Phillips started taking private lessons on piano when he was only four years old with Nigeria’s most celebrated international musician, Fela Sowande, and as a choir boy at the Cathedral Church received organ lessons under the tutelage of his father. At age fourteen, Phillips had already started assuming leadership roles in music; first, he rose to the enviable position of school pianist at C. M. S. Grammar School and was later appointed by his father as the assistant organist of the Cathedral Church in 1933.
Charles Obayomi Phillips studied organ with J. A. Westrup at Durham University, and with Christopher Idonill in 1976 at the Royal School of Church Music, London. During his tenure as Organist and Master of the Music at the Cathedral Church, Phillips maintained the tradition of the Cathedral Choir and developed new ideas that made the choir soar in standard. In spite of the tremendous economic upheavals in the political, social and religious life of Nigeria since independence in 1960, music at the Cathedral Church continues to be the center of inspiration and worship.
In addition to his strenuous tasks at the Cathedral Church, Charles Obayomi Phillips served as president of the Union of Organists and Choirmasters in Lagos, an organization that oversees the maintenance of high standards of music in all Anglican churches in the Lagos diocese. He was the Emeritus Organist at the Cathedral Church of Christ until his death in May 2007. After Phillips’s retirement in 1992, Yinka Sowande, Fela Sowande’s younger brother who had been Substantive Organist under Phillips for several years, was temporarily appointed as interim Master of the Music; he retired on December 31, 1992.
History was made on January 1, 1993, with the appointment of Tolu Obajimi as the first female Organist and Master of the Music of the Cathedral Church of Christ. She is the first woman to be appointed to the position of organist and music director in any Nigerian church. Obajimi is also the first Nigerian female organist to play recitals on the pipe organ. In addition to playing organ and piano recitals all over Lagos, she had accompanied several standard choral works such as Messiah, Elijah, St. Paul, Ode for St. Cecilia’s Day, and Thomas Ekundayo Phillips’s Samuel.
Tolu Obajimi certainly deserves special recognition and commendation for daring to step into the very shoes that even men found to be extremely challenging. Since 1993, she has expanded the music ministry of the Cathedral Church to the delight and with the support of the choir, clergy and the entire congregation. One of her most remarkable accomplishments was the creation of the Cathedral Church of Christ Choir Orchestra, which was launched at the 80th anniversary of the choir on November 22, 1998. The other two significant programs added to the Cathedral Church ministries under her leadership are Community Hymn Singing and Psalmody: Chanting the Psalms of David.
Tolu Obajimi’s successful activities at the Cathedral Church are not surprising to those who knew her before she began at the Cathedral Church. She brought into the church’s ministry several years of experience as a professionally trained musician. Obajimi studied music at the Guildhall School of Music and Drama, London, in the 1960s; on her return to Nigeria, she taught music at Queen’s College, Lagos, for several years, and she also founded and taught at her own Tolu Obajimi Conservatory of Music, Lagos. Obajimi is presently assisted by Richard Bucknor as Choirmaster, Sina Ojemuyiwa (the best and most famous Cathedral Choir tenor) as Assistant Choirmaster, Jimi Olumuyiwa (former Cathedral Choir Librarian) as Assisting Choirmaster, and Tunde Sosan as Substantive Organist.
It is important to mention that the Cathedral Church of Christ has a rich and rigid tradition of appointing someone from within the choir to the leadership position of Organist and Master of the Music. Charles Obayomi Phillips received organ lessons from his father, Thomas Ekundayo Phillips, and gave Tolu Obajimi her first lessons in organ and trained her to the proficient level necessary for appointment as the Cathedral Organist. Even though Obajimi was never a member of the Cathedral Choir, she had been a member of the church for several years and she began by playing piano for the 7:15 am Holy Eucharist during Charles Obayomi Phillips’s tenure. She was later called upon to accompany the choir at rehearsals during the week, and she participated in several concerts such as Mendelssohn’s Elijah and Handel’s Messiah in the late 1980s.
Tunde Sosan started off as a choir boy, and he was trained on the organ by Tolu Obajimi before he went to study at the Trinity College of Music, London. Other notable musicians who have served as honorary organists, substitute organists and/or recitalists at the Cathedral Church include Fela Sowande (musicologist and organist-composer), Ayo Bankole (musicologist and organist-composer), Modupe Phillips (a son of Thomas Ekundayo Phillips, he played the organ at the age of twelve), Samuel Akpabot (musicologist and composer), Kayode Oni (concert organist and choir director), Godwin Sadoh (organist-composer, choral conductor and ethnomusicologist), Kweku Acquah-Harrison (Ghanaian organist and music educator), Albert Schweitzer (German musicologist and organist), and Ian Hare of King’s College, Cambridge, England.

Choir Training
The outstanding musical standards of the Cathedral Choir today can be traced back to the hard work and foundation laid by Thomas Ekundayo Phillips. Phillips emphasized strict discipline, regular and punctual attendance at choir practices, correct interpretation of notes, voice balance, articulation, attack, comportment, reverence in worship, and utmost sense of good musicianship. His expectations were very high and certainly demanding, but the choir always rose to his standards. During choir practices, as the conductor, Phillips was very sensitive to intonation. He would detect and correct any faulty notes emanating from any section of the choir. He would also call to order any chorister who did not hold his music book correctly, such as covering the face with it or placing it on the lap while seated. The present arrangement where choristers placed their books on the raised desk did not exist then.
Thomas Ekundayo Phillips was known to be very meticulous and thorough in everything he did—whether he was dealing with twelve probationers or with his augmented choir of over one hundred voices. One of the criteria to join the Cathedral Choir or his augmented choir was the ability to sight-read music. Furthermore, the singer must have had a very good voice to be able to sing under Phillips’s direction. Consequently, his choir learned anthems, hymns, chants, and other standard choral works in a very short time. One of the ways he tested his choir to see if they had mastered a work was with the accompaniment. Often, at the last rehearsal of an anthem before Sunday worship, he would start the choir off with the organ, and then suddenly stop playing right in the middle of the piece; if the choir faltered and stopped, he would ask, “suppose the organ broke down during the performance on Sunday, are you going to stop singing?” His choir did not know an anthem, as far as he was concerned, until they could sing it convincingly and confidently without any accompaniment and without dropping in pitch. Honorable Justice Yinka Faji, who began as a choir boy under Charles Obayomi Phillips and now sings alto, recounts the benefits of the discipline instilled in him as a Cathedral chorister:

Membership in the choir disciplined me. To me discipline is synonymous with the choir. It is now a personal taboo for me to miss Sunday services—Mattins and Evensong. Choir practice at 6 pm on Tuesdays and Thursdays as a choir boy and now as a choir man, no side talks during rehearsals, team work, orderliness, and mutual respect; these and more have been and still are the norms of the choir. The choir made me bold. I remember one Holy Eucharist Sunday service that I was to sing a solo. It was the Agnus Dei. When it was time to sing, I stood up and opened my mouth. As soon as I started singing, everyone in the congregation looked up and my heart started beating fast. I then said to myself, “Yinka, they are looking at you, will you fail?” I almost stopped singing; one way or the other, I completed the solo and sat down. Since then, I have become very bold to address a large crowd; in fact, I can address the entire nation. Other good virtues I picked up include comportment during worship, improved speech control and good manners generally.
Before a choir boy or man can be admitted into the choir to sing in Sunday worship, he must first go through the rigorous probationary period that normally last several months. The probationary period of choir boys is eight months, while that of adults is around three months. I remember my probationary period in 1980 while I was still in high school. I attended the choir practices on Tuesdays and Thursdays, but on Sundays I would sit in the congregation for worship and was never allowed to sing with the choir until I completed my three months of probation. It felt so good in those days to put on my beautiful cassock and surplice and sing tenor in the most famous Anglican Church choir in Nigeria.
Whenever the boys completed their probation, they would be formally admitted into the Cathedral Choir at a special service in which their parents would assist them to put on the white surplice over the black cassock. This was always a moment of joy and pride for the parents. Each week, the choir comes into the church at least four times with a total time of about eight hours. The Organist and Master of the Music usually devotes thirty minutes to the junior boys or those on probation from 6 to 6:30 pm before the main choir practice begins. He/she trains them in sight reading of music notation, vocal exercises, and theory of music. All this training ultimately leads to the boys taking the external examinations of the Trinity College of Music, London. Successful candidates would receive certificates if they passed the exams.
The older members of the Cathedral Choir were never left out of continuous training. Some prominent senior members of the choir were occasionally sponsored by the Cathedral Choir to the Royal School of Church Music, London, refresher course training as the funds were available. This normally took place during summer when the choir was away on vacation in June or July. On return, the choir member would give a report of all he learned, paying particular attention to the new innovations in church music as practiced in England—in the form of new anthems, hymns or hymnals, latest techniques of chanting the Psalms or singing regular church hymns and sacred concerts.

Choir Ministry
The role of the choir in the ministry of the Cathedral Church of Christ is immense. The choir leads the congregation every Sunday in hymn singing, versicles and responses (antiphonal prayers set to music), special settings of liturgical music such as Venite, Benedictus, Te Deum, Nunc Dimittis, Magnificat and the Ordinary of the Mass. The Master of the Music uses the choir to teach the congregation new music.
The Master of the Music is always attentive to how the congregation sings church hymns. In order to boost the standard of congregational singing, Tolu Obajimi introduced a Community Hymn Singing service slated for the third Sunday of each month. This was designed to encourage members of the Cathedral Church to attend Sunday evening worship. Apart from the roster for church societies and individuals, families are also encouraged to sponsor the service. In this service, the Master of the Music writes out the background information or history of the hymns to be sung in the program. There is no sermon; however, one or two Bible lessons are inserted into the program as epilogue. The service opens and closes with prayer. The format of the service is simply an alternation of readings with hymn singing. The historical background of the hymns is read by individual members of the congregation, while the choir and congregation sing the hymns. Before the last hymn is sung, the sponsors and committee members of the service are usually acknowledged.
Whenever there is a fifth Sunday in a month, the Cathedral Choir presents special evening music entitled “Psalmody: Chanting the Psalms of David.” This was also one of the creative innovations of Tolu Obajimi. Similar to the Community Hymn Singing, Psalmody is simply the alternation of readings, in this case the Psalms of David, by members of the congregation, with the chanting of the actual Psalms done by the congregation and/or the Cathedral Choir. The reader presents an historical background of the Psalm—who wrote it, the occasion, why, when and where the Psalm was likely written. This approach helps the congregation to have a better understanding of the theological underpinning of the Psalm, which inevitably would enable them to sing with understanding and energy. Through this medium, the Master of the Music and the Cathedral Choir teach the congregation the latest techniques of chanting the Psalms of David, thereby helping them to correct some performance errors during rendition.
Interestingly, some Yoruba Psalms set to music as anthems by Thomas Ekundayo Phillips are always included in the service. Presently, this is one of the few avenues in which Yoruba songs are performed in worship at the Cathedral Church of Christ. According to the Master of the Music, the use of Yoruba versions of the Psalms in this program showcases works of talented Nigerian composers in sacred music and Psalmody/hymnody in particular. Special settings of the Psalms were normally performed by the Cathedral Choir only, while the congregation listened with dignified attention. Examples of works in this category include Thomas Ekundayo Phillips’s Emi O Gbe Oju Mi S’Oke Wonni (I Will Lift Up My Eyes Unto the Hills–Psalm 121) and Nigbati Oluwa Mu Ikolo Sioni Pada (When the Lord Turned Again the Captivity of Zion–Psalm 126). Interestingly, during the tenure of Thomas Ekundayo Phillips, the evening services on the last Sunday of each month were always in Yoruba. The Cathedral Choir would dress in their red cassocks and surplices, augmented by the voices of the Choral Society with the ladies dressed in white buba and alari costumes (traditional gowns). The two choirs would perform Phillips’s Yoruba compositions in these services.
The Cathedral Church of Christ truly proves itself to be a unique culturally blended congregation in terms of hymnals used for worship. The church exemplifies the nature of an interdenominational faith-based organization with the use of hymn books from diverse churches. The hymnals used for worship include Ancient and Modern, Ancient and Modern Revised, Songs of Praise, Methodist Hymn Book, Hymnal Companion, Baptist Hymnal, Saint Paul’s Cathedral Psalter, Church Hymnal, Alternative Service Book, New English Hymnal, Redemption Hymnal, Broadman Hymnal, Sacred Songs and Solos, More Hymns for Today, and indigenous hymns written by Thomas Ekundayo Phillips as well as other members of the choir.

Concert Performances
The Cathedral Church of Christ Choir is well known throughout the southern regions of Nigeria for its seasonal concert performances. The choir sets the tone and standard of music through its exceptional renditions of standard classical works. Thus, the extremely rigorous schedule of the Master of the Music is further laden with concert activities. Apart from the weekly routine of choir practices in preparation for Sunday worship, the Master of the Music must prepare the choir for concerts, which include sacred masterworks, instrumental pieces, and organ recitals. The concert performances are in the form of an Annual Choir Festival, Advent Carol Service, Festival of Lessons and Carols, Easter Cantata, and other types of variety concerts throughout the year.
Thomas Ekundayo Phillips inaugurated the Annual Choir Festival at the Cathedral Church of Christ in November 1918, to celebrate the musical accomplishments of his lovely choir and to showcase the expertise of the group. The festival is traditionally scheduled for the Sunday nearest to St. Cecilia’s Day (November 22), and takes place in the two main morning services (Choral Mattins and Choral Eucharist) and Evensong. The choir sings hymns, versicles and responses, Psalms, and beautiful anthems. The evening festival opens with a short organ recital or a variety concert of solo and chamber music that lasts twenty-five minutes, and it usually closes with an organ voluntary (postlude). The organ recital is played by one of the Cathedral organists or by a guest organist such as Kayode Oni and Kweku-Acquah Harrison.
It is noteworthy that on the occasion of the eighty-first Choir Festival in 1999, the Cathedral Choir marked the thirtieth anniversary of the death of Thomas Ekundayo Phillips with the publication of some of his compositions in book form, Sacred Choral Works: English and Yoruba. The book contains several anthems, hymns, descants for hymns, versicles and responses, settings for canticles and Psalms, and chants for canticles and Psalms.
The Cathedral Church of Christ is British in every aspect of its worship, ranging from the use of the English language to the order of service and the music selections. In fact, all the organists have been directly or indirectly trained in the schools of music in London. Hence, there is a tremendous influence of the British worship system at the Cathedral Church. Furthermore, most of the composers of the music used for worship are British—John Ireland, William Byrd, John Stainer, Bernard Rose, David Willcocks, John Rutter, Ralph Vaughan Williams, Samuel Wesley, Thomas Attwood, and Charles Stanley. However, in fairness to the Organists and Masters of the Music, compositions from other European nationalities are occasionally used. These include the works of Beethoven, Mozart, Bach, and Schubert.
To augment the works of foreign composers, the Cathedral Organist and Master of the Music uses the music of selected indigenous Nigerian composers, notably past and present choir members and organists. The Master of the Music has always been very careful not to promote and glorify the compositions of indigenous musicians who have no direct connection with the Cathedral Church Choir. Among the famous Nigerian musicians or choir members whose works were often performed include the father of the choir himself, Thomas Ekundayo Phillips, Charles Obayomi Phillips, Fela Sowande, Yinka Sowande, Lazarus Ekwueme, Tolu Obajimi, Sina Ojemuyiwa, and Tunde Sosan. I am looking forward to the day when my own compositions would be included in the music repertoire at the Cathedral Church.
The choral and organ compositions of Fela Sowande provided a musical and cultural link with the United States because some of Sowande’s pieces are based on African-American spirituals. The texts of the spirituals share a common theme with the Nigerian songs of liberation written in the 1940s through the 1960s during the era of the nationalist movement that fought for the independence of Nigeria from the British colonialists. The Cathedral Choir could see the spiritual connection between African-American slavery and the colonial experience in Nigeria, which lasted over a century (1840s–1960). The pain, suffering, anguish, and the hope for liberation from the imperialists are some of the commonalities in the themes of the songs. Even though Nigeria obtained her independence from the British government in 1960, the influence of British culture is still very strong today. It permeates every aspect of Nigerian existence, from cultural life to politics, social life, education, and Christian worship as observed at the Cathedral Church of Christ, Lagos.
Following the choir festival is the Advent Carol Service in December. The choir performs selected and tuneful carols and hymns with themes that talk about the coming of Christ. The carols and hymns are interspersed with the reading of six Bible lessons that tell the story of the promises of the coming Messiah. The lessons are mostly taken from the book of Isaiah in the Old Testament, with two short ones from the New Testament.
The Festival of Lessons and Carols has always been the climax of the Cathedral Choir musical performances for the year. Therefore, the choir is always at its best, singing with clarity, tenacity and excellence. The festival takes place on the last Sunday in December of every year even if it were after Christmas Day. This allows other parish churches to have their own Christmas services earlier, so that choirs from all over Lagos could converge on the last Sunday of December to hear the Cathedral Choir.
The Easter season is another high point in the musical activities of the Cathedral Choir. The Cathedral Church of Christ Choir is popularly known for its annual evening concert on Easter Sunday. This can take the form of the performance of an Easter cantata or the performance of a major choral work such as Handel’s Messiah as performed on Easter Sunday, April 19, 1981, and on March 31, 2002. The Cathedral Choir traditionally performed the entire three parts of Messiah once every three years during the tenure of Charles Obayomi Phillips; but the choir performed only parts two and three in 2002. Another Easter cantata took place on Sunday, April 7, 1996, with the performance of the entire three parts of Thomas Ekundayo Phillips’s Samuel. There were some few instances when the choir staged a concert on Good Friday, such as John Stainer’s The Crucifixion under the direction of Thomas Ekundayo Phillips in 1916. According to the Cathedral historians, this was the first Good Friday cantata concert in Nigeria.
There are other times in the year that the Cathedral Choir performs concerts in and outside of the church. Notable oratorios, cantatas, and orchestral works have been performed by the choir, such as Mendelssohn’s Elijah (performed in 1989), Hymn of Praise, and St. Paul; Bach’s Christmas Oratorio (performed in 1953); Samuel Coleridge-Taylor’s Hiawatha’s Wedding Feast; Handel’s Ode to Joy, Judas Maccabaeus, and Ode for St. Cecilia’s Day (performed in 1998); Haydn’s The Creation; Stainer’s The Daughter of Jairus and The Crucifixion (performed in 1916); Walford Davies’ The Temple; and Edward Elgar’s Pomp and Circumstance performed by the Cathedral Church of Christ Choir Orchestra at the 80th anniversary of the choir on November 22, 1998.
These concerts featured solos, choral and instrumental music. The concerts often attract dignitaries, professional musicians, and students from far and near to the Cathedral Church. The venues of the concerts were either the Cathedral Church, Glover Memorial Hall, or other concert halls in Lagos. The hall was always packed to capacity. Many visitors to the Cathedral Church have commended the outstanding singing of the choir and even remarked that it could favorably compare with the cathedral choirs in England in terms of quality. Gerald Knight, former Director of the Royal School of Church Music, London, once remarked that the Cathedral Church of Christ Choir, Lagos, is second to none in the whole of West Africa.
Some of these concerts were specifically organized to raise funds for either the Cathedral Church or to buy a new organ. For example, Thomas Ekundayo Phillips presented several concerts with the Cathedral Choir in various parts of Lagos to raise funds for the building of a new pipe organ. He later embarked on a concert tour with his choir to Abeokuta on August 24, 1930, and later to Ibadan, to raise funds to build a new pipe organ for the Cathedral Church. In these concerts, the Cathedral Choir performed mostly Thomas Ekundayo Phillips’s Yoruba songs to the delight of the natives of southwest Nigeria. The concerts were a huge success because the choir alone was able to raise more than half the cost of the organ. In fact, in 1927, Phillips went as far as England to appeal to British citizens for money to build the pipe organ. He was able to raise a substantial amount of money through the successful rendition of some of his Yoruba compositions by the St. George’s Church Choir on Sunday, October 23, 1927. The Yoruba songs were recorded by H. N. V. Gramophone Company in London, and the royalties from the sales of the recording were all credited to the Cathedral Church of Christ’s account in Lagos, towards the purchase of the 1932 organ.
The 1932 organ, which was later refurbished in 1966, is now in a very sorry state. In spite of regular servicing and replacement of deteriorated parts since 1966, the organ has reached a stage whereby no amount of repairs could restore it to its greatest glory. In 2005, in order to let everyone in the church realize the deplorable condition of the organ, the Master of the Music refused to send for the repairer when some faults developed. The situation got so bad that they had to stop playing the organ, using piano instead, much to the dissatisfaction of the congregation, including the provost (senior pastor of the Cathedral Church). The provost had to issue a directive that the faults be attended to immediately. The idea to build a new modern pipe organ for the church was originally conceived by the Women’s Guild Auxiliary of the Cathedral Church, and a committee was later set up to achieve that purpose. The Women’s Guild Auxiliary was able to raise some money. However, the funds could only cover the first installments for the purchase of the organ.
In view of the magnitude of the amount required and the importance of the new organ project to the history and development of the Cathedral Church, the Standing Committee decided to step in, and an organ fundraising sub-committee was inaugurated in 2006 to raise the proposed amount of 164 million Naira ($1,640,000 USD). Members of the Cathedral Church, societies, families, individuals, the choir, and corporate bodies were enjoined to participate in the organ project in order to maintain and preserve the tradition of musical excellence that the Cathedral Choir is noted for. Since 2006, the Cathedral Church of Christ Choir has embarked on several campaigns and concerts to raise money to build a new four-manual organ with 64 stops and 3,658 pipes. On Sunday, January 20, 2008, the provost of the Cathedral, Very Rev. Yinka Omololu, announced to the entire congregation with great joy, that they had realized the proposed amount. This feat was made possible through the generous donations of the Cathedral congregation and non-members from all over the country and around the world.
The Cathedral Choir has performed before renowned dignitaries. The choir performed before the British Royal Family, first in April 1921 at the foundation laying ceremony of the Cathedral Church of Christ by His Royal Highness, the Prince of Wales. In January 1956, the choir performed before Her Majesty Queen Elizabeth II and Prince Phillip when they worshiped at the Cathedral Church, and finally, on October 2, 1960, at the Independence Day service of Nigeria, attended by Her Royal Highness, Princess Alexandra. On Advent Sunday, 1972, the Cathedral Choir performed with the King’s College Cambridge Choir, during their visit to Nigeria. The first broadcast by the Cathedral Choir on the British Broadcasting Corporation was aired on December 12, 1951.

Recordings
The Cathedral Choir’s musical activities have never been restricted to only live performances at services and concerts. The choir has been involved in recording some of their favorite repertoire. During the tenure of Thomas Ekundayo Phillips, the choir recorded two of his songs—Emi O Gbe Oju Mi S’Oke Wonni (I Will Lift Up My Eyes to the Hills–Psalm 121) and Ise Oluwa (The Work of the Lord) for the BBC series “Church Music from the Commonwealth.” In 2006, under the leadership of Tolu Obajimi, the present choir released its first recording in the twenty-first century, Choral Music: Volumes I & II. The two CDs contain a selection of the most famous hymns, anthems, Psalms, Te Deum, and Jubilate that the Cathedral Choir have been performing over the years. Composers of the selected works as usual are mostly British with the exception of the Cathedral Choir musicians, in particular, Thomas Ekundayo Phillips.

Choir Picnics
As the saying goes, “all work and no play, makes Jack a dull boy;” and in keeping with this, the Cathedral Church of Christ Choir does not only engage in rigorous rehearsals and performances throughout the year, but also have their moments of relaxation, partying and enjoyment. These are called the “choir picnics” or “choir treats.” These are annual events organized for the choir by the older members of the choir, choir patrons and/or patronesses or other affluent members of the congregation. It is a way for all those who enjoy and appreciate the outstanding work of the choir to express their gratitude. Choir treats have always been social gatherings held in a very relaxed and congenial atmosphere, mostly in the homes of the sponsors. There would be plenty of food, salad, desserts, and drinks. And for the younger choir boys, there are always indoor and outdoor games to play. A typical picnic day was and still is an occasion to display the football (soccer) prowess between the ‘Dec side’ (right side of choir stall) and the ‘Can side’ (left side of the choir stall) boys.
Some selected members from other parish churches are always invited to celebrate with the Cathedral Choir. This is not the only occasion in which choirs from other churches, even outside of the Anglican church, are invited to the Cathedral Choir program. There is a combined choir concert that takes place once a year. For this program, two to three members from various denominational churches would be invited to join the Cathedral Choir to form what is known as the Augmented Choir. The Augmented Choir, which normally comprised both male and female in the size of one hundred voices or more, would rehearse once a week and finally close this glorious event with a big concert at either the Cathedral Church or one of the churches in Lagos.
Another avenue of collaborative work with other churches occurs when the Cathedral Choir goes on their compulsory new year holidays in January or the summer vacation in June. Some of the church choirs in Lagos come in to sing for four weeks at the Cathedral Church. These collaborative endeavors date back to the era of Thomas Ekundayo Phillips, and subsequent Organists and Masters of the Music have kept up the tradition.

Ex-Choristers
In the ninety years of its existence (1918–2008), the Cathedral Church of Christ Choir has produced some of the most brilliant, outstanding and famous Nigerian musicologists, pianists, organists and composers. Historically, the choir has become a ‘school of music’ in which budding composers have had their formative years. Many of the talented musicians belonging to the Cathedral Choir family moved to successful musical careers, some at the international level. The products of the choir have brought immense pride and esteem to the pioneer choir in Nigeria. All these musicians, including myself, give the credit to Thomas Ekundayo Phillips’s work as the founding Organist and Master of the Music. The musical training, performances, discipline, and exposure to a variety of standard choral and instrumental works had a great impact in shaping the musical taste and career of the ex-choristers. Indeed, the Cathedral Choir is a breeding ground for future generations of talented Nigerian musicians. I cannot close this essay without highlighting the profiles of some of the musical giants produced by the Cathedral Choir.
Fela Sowande (1905–1987) came under the leadership of Thomas Ekundayo Phillips in the early 1900s as a choir boy. Under the mentorship of Phillips, Sowande was exposed to European sacred music and indigenous Nigerian church music. He received private lessons in organ from Phillips while singing in the choir. Sowande claimed that Phillips’s organ playing, the choir training, and the organ lessons he received had a major impact on his becoming an organist-composer. It was Thomas Ekundayo Phillips who exposed Sowande to the organ works of European composers such as Bach, Mendelssohn, Mozart, Guilmant, and Dubois. Sowande went on to study music in England, where he became the first African to receive the prestigious Fellowship of the Royal College of Organists (FRCO) in 1943 with distinction. He was a broadcaster, musicologist, organist-composer, and music educator. Sowande taught as a professor of music at several institutions in Nigeria and the United States, including the University of Ibadan, Howard University, University of Pittsburgh, and Kent State University. He composed several choral and solo songs, orchestra works, but he is most famous for his sixteen wonderful pieces for solo organ.
Christopher Oyesiku (1925–) had his earliest musical training as a choir boy at the Cathedral Church of Christ Choir under the tutelage of Thomas Ekundayo Phillips, who gave the young Oyesiku his first lessons in the theory of music, musicianship, and voice. Phillips also prepared Oyesiku for the external examinations of the Associated Board of the Royal Schools of Music, London. During his days as a chorister at the Cathedral Church, Oyesiku rose to become one of the leading trebles and later became the best bass in the choir. In the late 1940s, he was the leading bass soloist in some of Gilbert and Sullivan’s comic operas such as Trial by Jury, H. M. S. Pinafore, and The Mikado. Oyesiku later went on to study music at the Guildhall School of Music and Drama, London, from 1955 to 1960. Oyesiku returned to Nigeria in 1960, and in 1962 was appointed to the position of Assistant Director of Programs at the Nigerian Broadcasting Corporation, Lagos (now Federal Radio Corporation of Nigeria). He served in this capacity until 1981. Oyesiku taught music and directed choirs at the Oyo State College of Education, Ilesha, from 1981 to 1987, and the Department of Theater Arts, University of Ibadan, from 1987 to 1994. He was well known in Nigeria, West Africa, and Great Britain as an extraordinary bass singer. He is popularly referred to as “Tarzan” at the Cathedral Church Choir for his deep and beautiful bass voice. Oyesiku performed the bass solo in several cantatas, oratorios, and variety concerts. One of the high points of his career was the opportunity given him to perform before several dignitaries in Nigeria and the Royal Family in England. He was also an outstanding choral conductor as well as music educator. He is presently retired from active music career and now lives with his wife in London, England.
Samuel Akpabot (1932–2000) was a choir boy at the Cathedral Church under Thomas Ekundayo Phillips in the early 1940s. Akpabot received a most significant introduction to European classical music as a chorister at the Cathedral Church. Akpabot sang many standard choral works such as Messiah and Elijah at the Cathedral Church before going to England to study music. He did advanced studies in music at the Royal College of Music, London, Trinity College of Music, London, the University of Chicago, and Michigan State University, where he received his Ph.D. in ethnomusicology. He was a composer, ethnomusicologist, organist, pianist, trumpeter, and music educator. Akpabot was the author of five books and several scholarly articles on Nigerian music. He taught at the University of Nigeria, Nsukka, Obafemi Awolowo University, Ile-Ife, the University of Ibadan, and the University of Uyo, where he retired as a professor of music and eventually died there. He served as organist and choir director in several churches in Lagos, including St. Savior’s Anglican Church. Akpabot composed choral and vocal solo songs, and orchestral works.
Ayo Bankole (1935–1976) was a choir boy at the Cathedral Church of Christ in the early 1940s. It was Bankole’s father who encouraged him to join the renowned Cathedral Choir. Bankole became a private organ pupil of Thomas Ekundayo Phillips, and also studied organ with Phillips’s protégé, Fela Sowande. Bankole rose to the position of school’s organist at Baptist Academy (one of the famous high schools in Lagos) at the age of thirteen, in 1948. In the late 1950s, Bankole went on to study music at the Guildhall School of Music and Drama, London, University of Cambridge, London, and the University of California, Los Angeles. In 1963, Bankole became the second Nigerian to receive the Fellowship of the Royal College of Organists (FRCO) diploma. He was an organist-composer, ethnomusicologist, pianist, and music educator. Bankole was a lecturer of music at the University of Lagos, and organist/choir director in several churches as well as several high schools in Lagos. Bankole composed mostly sacred music for choir, solo voice, organ, and orchestra.
Lazarus Ekwueme (1936–) is a Nigerian musicologist, composer, choral conductor, singer, and actor. He is one of the pioneer lecturers of music in Nigeria. As a scholar, he has authored several articles and books on African music and the diaspora. Ekwueme was a chorister at the Cathedral Church under Thomas Ekundayo Phillips in the 1940s. He studied music at the Royal College of Music, London, Guildhall School of Music and Drama, London, and Yale University, where he obtained the Ph.D. degree in music theory. In the area of composition, he is well known for his tuneful choral works based on Igbo idioms and African-American spirituals. As a music educator, Ekwueme taught at the University of Nigeria, Nsukka, and the University of Lagos. Ekwueme retired as a professor of music from the University of Lagos in the early 2000s; he is presently a traditional ruler in his home town in the southeast region of Nigeria.
Godwin Sadoh (1965–) joined the Cathedral Choir as an adult to sing tenor in 1980 under Charles Obayomi Phillips, and he was a chorister until 1994. In 1982, Phillips appointed Sadoh as an Assisting Organist, gave Sadoh private lessons in piano, organ and general musicianship, and prepared Sadoh for all the piano and general musicianship external examinations of the Associated Board of the Royal Schools of Music, London. Sadoh became the Organist and Choirmaster of Eko Boys’ High School, Lagos, at the age of sixteen in 1981. He occupied this position until he graduated from high school in 1982. Sadoh later studied music at the Obafemi Awolowo University, Ile-Ife, the University of Pittsburgh, the University of Nebraska-Lincoln, and Louisiana State University, Baton Rouge, where he became the first African to earn the Doctor of Musical Arts degree in organ performance in 2004. He studied organ and composition at Louisiana State University. Sadoh taught at the first three institutions mentioned above and also at Golden West College, California, Thiel College, Pennsylvania, Baton Rouge College, Louisiana, and LeMoyne-Owen College, Memphis, Tennessee. He was appointed professor of music at Talladega College, Alabama State, in 2007. Sadoh is the author of several books and articles on modern Nigerian music, church music, ethnomusicology, and intercultural musicology. He is one of the leading authorities on Nigerian church music and African art music. In the area of composition, he has composed for every genre—vocal solo and choral works, piano, organ, electronic media, and orchestra. Sadoh’s compositions have been performed all over the United States, Europe and Nigeria; some of his works have been recorded on CDs. He has been a recipient of the ASCAPLUS Award in recognition of the performances and publications of his music since 2003 to the present. Sadoh has served as organist and choir director in several churches in Nigeria and the United States.
Recently, the Cathedral Choir has proudly given two more graduates to the professional world of music. Jimi Olumuyiwa, who now sings bass, joined as a choir boy in the early 1970s. Olumuyiwa was the librarian of the Cathedral Choir for many years, and he has participated in several grand concerts including singing the bass solo in Messiah. In addition to his strenuous schedule at school and the Cathedral Church, he directs the Golden Bells Chorale Group, in Lagos, a choir founded by Godwin Sadoh in the 1980s. Olumuyiwa was a former Choir Director of Eko Boys’ High School, Lagos, from 1982 to 1983. Olumuyiwa recently received the Bachelor of Arts degree in music from the University of Lagos, and he rose to the position of Assisting Choirmaster at the Cathedral Church. Tunde Sosan joined the Cathedral Choir as a choir boy under the leadership of Charles Obayomi Phillips in the late 1980s. He continued singing with the choir after Tolu Obajimi took over the baton in 1993. In addition to singing and accompanying the choir, Sosan received private lessons in organ from Obajimi. Sosan’s faithfulness to rehearsals, services and concerts by providing piano and organ accompaniment when there was no one else to do so has earned him favor with Obajimi, who has blessed him with several promotions: from Assisting Organist to Assistant Organist and presently Sub-Organist. Sosan will be completing his studies at Trinity College of Music, London.

Conclusion
As the premiere choir in Nigeria, the accomplishments of the Cathedral Church of Christ Choir are immense, and it has played a major role in shaping the direction and development of church music in Nigeria, especially in the Anglican Church. The choir continues to play a leading and model role in Lagos and in Nigeria as a whole. The magnitude of musical excellence filtered into the ears and minds of the Lagos congregations is felt not only in the Anglican church, but in other denominations as well. The annual choir festivals, Advent carol services, festival of lessons and carols, variety concerts and the choir picnics continue to attract choristers and music enthusiasts from the Methodist, Baptist, Catholic, Lutheran, Presbyterian, Reformed, African, Evangelical, and non-denominational churches from different parts of the southwest regions of Nigeria to the Cathedral Church of Christ. The choir rightly connects the American culture with Nigeria through the use of spirituals in the compositions of its ex-choristers and their musical training in American universities. As they celebrate their ninetieth anniversary in November 2008, they can certainly look forward to many more years of outstanding and meritorious accomplishments in the Nigerian church music ministry.

The author is grateful to his very good friend, Jimi Olumuyiwa, for providing most of the documents used in writing this essay.

Photos are used with kind permission of Christopher Oyesiku.