Unger-1 Chromatic Saturation/Completion in Bach Works
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O Ewigkeit, Du Donnerwort Eternity, Thou Thundrous Word BWV 20
Johann Sebastian BACH O Ewigkeit, du Donnerwort Eternity, thou thundrous word BWV 20 Kantate zum 1. Sonntag nach Trinitatis für Soli (ATB), Chor (SATB) 3 Oboen, Trompete 2 Violinen, Viola und Basso continuo herausgegeben von Ulrich Leisinger Cantata for the 1st Sunday after Trinity for soli (ATB), choir (SATB) 3 oboes, trumpet 2 violins, viola and basso continuo edited by Ulrich Leisinger English version by Henry S. Drinker Stuttgarter Bach-Ausgaben · Urtext In Zusammenarbeit mit dem Bach-Archiv Leipzig Klavierauszug /Vocal score Paul Horn C Carus 31.020/03 Vorwort Foreword Die Kantate O Ewigkeit, du Donnerwort BWV 20 bildet The cantata O Ewigkeit, du Donnerwort BWV 20 (Eter nity, den Auftakt für das wohl ehrgeizigste kompositorische Pro- thou thundrous word), marked the beginning of what was jekt, das Johann Sebastian Bach auf sich genommen hat: probably the most ambitious compositional project ever Die Kantate eröffnet den sogenannten Choralkantatenjahr- undertaken by Johann Sebastian Bach: this cantata opens gang, den der Thomaskantor als zweiten Jahrgang von Kir- the annual cycle of so-called chorale cantatas, which the chenkantaten mit dem 1. Sonntag nach Trinitatis 1724 in Thomaskantor began to compose as his second annual Angriff nahm. cycle of church cantatas with a work for the 1st Sunday after Trinity in 1724. Der Kantate liegt das gleichnamige Lied von Johann Rist aus dem Jahre 1642 zugrunde, das in Leipzig durch das This cantata is based on the hymn of the same name by Gesangbuch von Gottfried Vopelius (1682 und öfter) in Johann Rist, published in 1642, which was familiar in einer auf 12 (von ursprünglich 16) Strophen verkürzten Fas- Leipzig through its inclusion in a hymn book assembled by sung bekannt war. -
Michael Praetorius's Theology of Music in Syntagma Musicum I (1615): a Politically and Confessionally Motivated Defense of Instruments in the Lutheran Liturgy
MICHAEL PRAETORIUS'S THEOLOGY OF MUSIC IN SYNTAGMA MUSICUM I (1615): A POLITICALLY AND CONFESSIONALLY MOTIVATED DEFENSE OF INSTRUMENTS IN THE LUTHERAN LITURGY Zachary Alley A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF MUSIC August 2014 Committee: Arne Spohr, Advisor Mary Natvig ii ABSTRACT Arne Spohr, Advisor The use of instruments in the liturgy was a controversial issue in the early church and remained at the center of debate during the Reformation. Michael Praetorius (1571-1621), a Lutheran composer under the employment of Duke Heinrich Julius of Braunschweig-Lüneburg, made the most significant contribution to this perpetual debate in publishing Syntagma musicum I—more substantial than any Protestant theologian including Martin Luther. Praetorius's theological discussion is based on scripture, the discourse of early church fathers, and Lutheran theology in defending the liturgy, especially the use of instruments in Syntagma musicum I. In light of the political and religious instability throughout Europe it is clear that Syntagma musicum I was also a response—or even a potential solution—to political circumstances, both locally and in the Holy Roman Empire. In the context of the strengthening counter-reformed Catholic Church in the late sixteenth century, Lutheran territories sought support from Reformed church territories (i.e., Calvinists). This led some Lutheran princes to gradually grow more sympathetic to Calvinism or, in some cases, officially shift confessional systems. In Syntagma musicum I Praetorius called on Lutheran leaders—prince-bishops named in the dedication by territory— specifically several North German territories including Brandenburg and the home of his employer in Braunschweig-Wolfenbüttel, to maintain Luther's reforms and defend the church they were entrusted to protect, reminding them that their salvation was at stake. -
The Sources of the Christmas Interpolations in J. S. Bach's Magnificat in E-Flat Major (BWV 243A)*
The Sources of the Christmas Interpolations in J. S. Bach's Magnificat in E-flat Major (BWV 243a)* By Robert M. Cammarota Apart from changes in tonality and instrumentation, the two versions of J. S. Bach's Magnificat differ from each other mainly in the presence offour Christmas interpolations in the earlier E-flat major setting (BWV 243a).' These include newly composed settings of the first strophe of Luther's lied "Vom Himmel hoch, da komm ich her" (1539); the last four verses of "Freut euch und jubiliert," a celebrated lied whose origin is unknown; "Gloria in excelsis Deo" (Luke 2:14); and the last four verses and Alleluia of "Virga Jesse floruit," attributed to Paul Eber (1570).2 The custom of troping the Magnificat at vespers on major feasts, particu larly Christmas, Easter, and Pentecost, was cultivated in German-speaking lands of central and eastern Europe from the 14th through the 17th centu ries; it continued to be observed in Leipzig during the first quarter of the 18th century. The procedure involved the interpolation of hymns and popu lar songs (lieder) appropriate to the feast into a polyphonic or, later, a con certed setting of the Magnificat. The texts of these interpolations were in Latin, German, or macaronic Latin-German. Although the origin oftroping the Magnificat is unknown, the practice has been traced back to the mid-14th century. The earliest examples of Magnifi cat tropes occur in the Seckauer Cantional of 1345.' These include "Magnifi cat Pater ingenitus a quo sunt omnia" and "Magnificat Stella nova radiat. "4 Both are designated for the Feast of the Nativity.' The tropes to the Magnificat were known by different names during the 16th, 17th, and early 18th centuries. -
Bach Christmas Oratorio Prog Notes
Johann Sebastian Bach Christmas Oratorio Programme Notes Johann Sebastian Bach’s Christmas Oratorio was composed in 1734. The title page of the printed libretto, prepared for the congregation, notes “Oratorio performed over the holy festival of Christmas in the two chief churches in Leipzig.” The oratorio was divided into six parts, each part to be performed at one of the six services held during the Lutheran celebration of the Twelve Nights of Christmas. Parts I, II, IV and VI were each performed twice, at St. Thomas and St. Nicholas in alternate morning and afternoon services. Parts III and V, written for days of lesser significance in the festival, were performed only once at St. Nicholas. The music would have served as the “principal music” for the day, replacing the cantata that would otherwise have been performed. The structure of the Christmas Oratorio is similar to that of Bach’s Passions: Bach presents a dramatic rendering of a biblical text, largely in the form of secco recitative (recitative with simple continuo accompaniment) sung by an Evangelist, and adds to it comments and reflections of both an individual and congregational nature, in the form of arias, choruses, and chorales. The biblical text in question is the story of the birth of Jesus through to the arrival of the three Wise Men, drawn from the Gospels according to Luke and Matthew. The narrative is by its very nature less dramatic than that of the Passions, so Bach introduces a number of arioso passages: accompanied recitatives in which the spectator enters the story. The bass soloist, for example, speaks to the shepherds, and the alto to Herod and to the Wise Men, outside the narrative proper, yet intimately involved with it. -
Lutherans for Lent a Devotional Plan for the Season of Lent Designed to Acquaint Us with Our Lutheran Heritage, the Small Catechism, and the Four Gospels
Lutherans for Lent A devotional plan for the season of Lent designed to acquaint us with our Lutheran heritage, the Small Catechism, and the four Gospels. Rev. Joshua V. Scheer 52 Other Notables (not exhaustive) The list of Lutherans included in this devotion are by no means the end of Lutherans for Lent Lutheranism’s contribution to history. There are many other Lutherans © 2010 by Rev. Joshua V. Scheer who could have been included in this devotion who may have actually been greater or had more influence than some that were included. Here is a list of other names (in no particular order): Nikolaus Decius J. T. Mueller August H. Francke Justus Jonas Kenneth Korby Reinhold Niebuhr This copy has been made available through a congregational license. Johann Walter Gustaf Wingren Helmut Thielecke Matthias Flacius J. A. O. Preus (II) Dietrich Bonheoffer Andres Quenstadt A.L. Barry J. Muhlhauser Timotheus Kirchner Gerhard Forde S. J. Stenerson Johann Olearius John H. C. Fritz F. A. Cramer If purchased under a congregational license, the purchasing congregation Nikolai Grundtvig Theodore Tappert F. Lochner may print copies as necessary for use in that congregation only. Paul Caspari August Crull J. A. Grabau Gisele Johnson Alfred Rehwinkel August Kavel H. A. Preus William Beck Adolf von Harnack J. A. O. Otteson J. P. Koehler Claus Harms U. V. Koren Theodore Graebner Johann Keil Adolf Hoenecke Edmund Schlink Hans Tausen Andreas Osiander Theodore Kliefoth Franz Delitzsch Albrecht Durer William Arndt Gottfried Thomasius August Pieper William Dallman Karl Ulmann Ludwig von Beethoven August Suelflow Ernst Cloeter W. -
The Christology of Bach's St John Passion
PARADOSIS 3 (2016) ‘Zeig uns durch deine Passion’: The Christology of Bach’s St John Passion Andreas Loewe St Paul’s Cathedral Melbourne Melbourne Conservatorium of Music Introduction On a wet, early spring afternoon, on Good Friday 1724, the congregants of Leipzig’s Nikolaikirche witnessed the first performance of Bach’s St John Passion.1 For at least a generation, Good Friday in Leipzig’s principal Lutheran churches—St Thomas’, St Nikolai and the ‘New’ Church—had concluded with the singing of Johann Walter’s chanted Passion.2 As part of the final liturgical observance of the day, the story of the death of Jesus would be sung, combining words and music in order to reflect on the significance of that day. Bach took the proclamation of the cross to a new level – theologically and musically. Rather than use a poetic retelling of the Passion story as his textual basis, Bach made use of a single gospel account, matched with contemporary poems and traditional chorales to retell the trial and death of Jesus. By providing regular opportunities for theological reflection, he purposefully created a “sermon in sound” and so, in his music making, he closely mirrors Lutheran Baroque homiletic principles. An orthodox Lutheran believer throughout his life, Bach’s Passion serves as a vehicle to invite his listeners to make their own his belief that it was “through Christ’s agony and death” that “all the world’s 1 Andreas Elias Büchner, Johann Kanold, Vollständiges und accurates Universal-Register, Aller wichtigen und merckwürdigen Materien (Erfurt: Jungnicol, 1736), 680. 2 As popularised in Gottfried Vopelius, ed., Neu Leipziger Gesangbuch/ Von den schönsten und besten Liedern verfasset/ In welchem Nicht allein des sel. -
May 2 Order of Worship
FIRST BAPTIST CHURCH Historic | Liturgical | Vibrant FIFTH SUNDAY OF EASTERTIDE May 2, 2021 at 11:00 am WE GATHER TO PRAISE GOD Music Notes CHIMING OF THE HOUR Much of the music used in today’s worship service will be excerpts from “Der WELCOME Rev. Katie Callaway & Rev. John Callaway Himmel lacht! Die Erde jubilieret” (Heaven Laughs! Earth Exults) by INVOCATION Johann Sebastian Bach. This work is Bach’s 31st PRELUDE - “Sonata” from Cantata No. 31 by Johann Sebastian Bach church cantata and was North Carolina Baroque Orchestra written for the first day of the Easter season. It was first performed in CALL TO WORSHIP - Psalm 22:25-31 Ellen Davis, Lay Reader Weimar, Germany, on April 21, 1715 and later HYMN - “Christ Is Risen, Shout Hosanna” Tune: HYMN TO JOY reworked for performances in Leipzig. The work is scored for five Christ is risen! Shout hosanna! part choir, large Celebrate this day of days! orchestra, and soprano, tenor, and bass soloists. Christ is risen! Hush in wonder: All creation is amazed. In the desert all surrounding, Guest Musicians See, a spreading tree has grown. Healing leaves of grace abounding Today we welcome the Bring a taste of love unknown. choir of Wake Forest University from Winston Salem, NC. They are Christ is risen! Raise your spirits under the direction of Dr. From the caverns of despair. Christopher Gilliam and Walk with gladness in the morning. accompanied by the North See what love can do and dare. Carolina Baroque Orchestra. The choral Drink the wine of resurrection, program at Wake Not a servant, but a friend. -
Lutheran Theological Structure of the Troped Magnificats of Michael Praetorius’S Megalynodia Sionia Adrian D
Nota Bene: Canadian Undergraduate Journal of Musicology Volume 10 Article 2 Issue 1 Current Issue: Volume 10, Issue 1 (2017) In coelo et in terra: Lutheran Theological Structure of the Troped Magnificats of Michael Praetorius’s Megalynodia Sionia Adrian D. J. Ross University of Toronto Recommended Citation Ross, Adrian D. J. () "In coelo et in terra: Lutheran Theological Structure of theT roped Magnificats of Michael Praetorius’s Megalynodia Sionia," Nota Bene: Canadian Undergraduate Journal of Musicology: Vol. 10: Iss. 1, Article 2. In coelo et in terra: Lutheran Theological Structure of the Troped Magnificats of Michael Praetorius’s Megalynodia Sionia Abstract Michael Praetorius (1571–1621) ranks among the most prolific German musical figures of the seventeenth century. Despite his stature, many of his works, especially his earlier collections, remain largely understudied and underperformed. This paper examines one such early collection, the Megalynodia Sionia, composed in 1602, focussing on the relationship between formal structure of its first three Magnificat settings and the Lutheran theological ideal of uniting the Word of God with music. Structurally, these three Magnificats are distinguished by their interpolation of German chorales within the Latin text. In order to understand his motivations and influences behind the use of this technique unique at the time of composition, the paper explores Praetorius’s religious surroundings in both the personal and civic realms, revealing a strong tradition of orthodox Lutheran theology. To understand the music in light of this religious context, certain orthodox Lutheran liturgical practices are examined, in particular the Vespers service and alternatim, a compositional technique using alternating performing forces which Praetorius used to unite the Latin and German texts. -
The Treatment of the Chorale Wie Scan Leuchtet Der Iorgenstern in Organ Compositions from the Seven Teenth Century to the Twentieth Century
379 THE TREATMENT OF THE CHORALE WIE SCAN LEUCHTET DER IORGENSTERN IN ORGAN COMPOSITIONS FROM THE SEVEN TEENTH CENTURY TO THE TWENTIETH CENTURY THESIS Presented to the Graduate Council of the North Texas State College in Partial Fulfillment of the Requirements For the Degree of MASTER OF MUSIC By Paul Winston Renick, B. M. Denton, Texas August, 1961 PREFACE The chorale Wie schn iihtet derMorgenstern was popular from its very outset in 1589. That it has retained its popularity down to the present day is evident by its continually appearing in hymnbooks and being used as a cantus in organ compositions as well as forming the basis for other media of musical composition. The treatment of organ compositions based on this single chorale not only exemplifies the curiously novel attraction that this tune has held for composers, but also supplies a common denominator by which the history of the organ chorale can be generally stated. iii TABLE OF CONTENTS Page PREFACE . * . * . * . * * * . * . LIST OF ILLUSTRATIONS . .0.0..0... 0 .0. .. V Chapter I. THE LUTHERAN CHORALE. .. .. The Development of the Chorale up to Bach The Chorale Wie sch8n leuchtet der Morgenstern II. BEGINNINGS OF THE ORGAN CHORALE . .14 III* ORGAN CHORALS BASED ON WIE SCHN IN THE BAROQUE ERA .. *. .. * . .. 25 Samuel Scheidt Dietrich Buxtehude Johann Christoph Bach Johann Pachelbel Johann Heinrich Buttstet Andreas Armsdorf J. S. Bach IV. ORGAN COMPOSITIONS BASED ON WIE SCHON ...... 42 AFTER BACH . 4 Johann Christian Rinck Max Reger Sigf rid Karg-Elert Heinrich Kaminsky Ernst Pepping Johann Nepomuk David Flor Peeters and Garth Edmund son V. -
B Ach C Antatas G Ardiner
Johann Sebastian Bach 1685-1750 Cantatas Vol 26: Long Melford SDG121 COVER SDG121 CD 1 67:39 For Whit Sunday Erschallet, ihr Lieder, erklinget, ihr Saiten! BWV 172 Wer mich liebet, der wird mein Wort halten I BWV 59 Wer mich liebet, der wird mein Wort halten II BWV 74 O ewiges Feuer, o Ursprung der Liebe BWV 34 Lisa Larsson soprano, Nathalie Stutzmann alto Derek Lee Ragin alto, Christoph Genz tenor Panajotis Iconomou bass C CD 2 47:58 For Whit Monday M Erhöhtes Fleisch und Blut BWV 173 Also hat Gott die Welt geliebt BWV 68 Y Ich liebe den Höchsten von ganzem Gemüte BWV 174 K Lisa Larsson soprano, Nathalie Stutzmann alto Christoph Genz tenor, Panajotis Iconomou bass The Monteverdi Choir The English Baroque Soloists John Eliot Gardiner Live recordings from the Bach Cantata Pilgrimage Holy Trinity, Long Melford, 11 & 12 June 2000 Soli Deo Gloria Volume 26 SDG 121 P 2006 Monteverdi Productions Ltd C 2006 Monteverdi Productions Ltd www.solideogloria.co.uk Edition by Reinhold Kubik, Breitkopf & Härtel Manufactured in Italy LC13772 8 43183 01212 1 26 SDG 121 Bach Cantatas Gardiner Bach Cantatas Gardiner CD 1 67:39 For Whit Sunday The Monteverdi Choir The English Flutes 1-7 18:31 Erschallet, ihr Lieder, erklinget, ihr Saiten! BWV 172 Baroque Soloists Marten Root Sopranos Rachel Beckett 8-12 11:38 Wer mich liebet, der wird mein Wort halten I BWV 59 Suzanne Flowers First Violins 13-20 20:34 Wer mich liebet, der wird mein Wort halten II BWV 74 Gillian Keith Kati Debretzeni Oboes Emma Preston-Dunlop Penelope Spencer Michael Niesemann 21-25 16:45 -
Bach and the Rationalist Philosophy of Wolff, Leibniz and Spinoza,” 60-71
Chapter 1 On the Musically Theological in Bach’s Cantatas From informal Internet discussion groups to specialized aca demic conferences and publications, an ongoing debate has raged on whether J. S. Bach ought to be considered a purely artistic or also a religious figure.^ A recently formed but now disbanded group of scholars, the Internationale Arbeitsgemeinschaft fiir theologische Bachforschung, made up mostly of German theologians, has made significant contributions toward understanding the religious con texts of Bach’s liturgical music.^ These writers have not entirely captured the attention or respect of the wider world of Bach 1. For the academic side, the most influential has been Friedrich Blume, “Umrisse eines neuen Bach-Bildes,” Musica 16 (1962): 169-176, translated as “Outlines of a New Picture of Bach,” Music and Letters 44 (1963): 214-227. The most impor tant responses include Alfred Durr, “Zum Wandel des Bach-Bildes: Zu Friedrich Blumes Mainzer Vortrag,” Musik und Kirche 32 (1962): 145-152; see also Friedrich Blume, “Antwort von Friedrich Blume,” Musik und Kirche 32 (1962): 153-156; Friedrich Smend, “Was bleibt? Zu Friedrich Blumes Bach-Bild,” DerKirchenmusiker 13 (1962): 178-188; and Gerhard Herz, “Toward a New Image of Bach,” Bach 1, no. 4 (1970): 9-27, and Bach 2, no. 1 (1971): 7-28 (reprinted in Essays on J. S. Bach [Ann Arbor: UMI Reseach Press, 1985], 149-184). 2. For a convenient list of the group’s main publications, see Daniel R. Melamed and Michael Marissen, An Introduction to Bach Studies (New York: Oxford University Press, 1998), 15. For a full bibliography to 1996, see Renate Steiger, ed., Theologische Bachforschung heute: Dokumentation und Bibliographie der Intemationalen Arbeitsgemeinschaft fiir theologische Bachforschung 1976-1996 (Glienicke and Berlin: Galda and Walch, 1998), 353-445. -
Introduction
INTRODUCTION “Works for special occasions” is a broad category that anniversaries in office of Dr. Heinrich Hoeck and Syndi- we have defined for Carl Philipp Emanuel Bach rather cus Johann Klefeker, H 824c and 824d, respectively, were narrowly as a repertoire of specially commissioned, large- intended for public performances, but these lost works are scale works for voices and orchestra. The extant works discussed with the Einführungsmusiken in CPEB:CW, include a birthday cantata, Dank-Hymne der Freundschaft, V/3. The funeral music which Bach provided on occasion H 824e (published in CPEB:CW, V/5.1); a chorus, Spiega, (for example, “Gott, dem ich lebe, des ich bin,” Wq 225) is Ammonia fortunata, Wq 216 (H 829), written for the visit treated in CPEB:CW, V/6, since none of the works sur- of the Swedish Crown Prince in 1770; and a cantata, Musik vive with complete music, rather only single choruses. am Dankfeste wegen des fertigen Michaelisturms, H 823, cel- ebrating the completion of the St. Michaelis tower in 1786. , Wq/H To this could be added the various cantatas that C. P. E. Ich bin vergnügt mit meinem Stande deest Bach wrote while attending the university at Frankfurt an It is regrettable that nearly all of Bach’s early vocal music der Oder: several printed librettos survive, but the music is now lost. There was no trace whatsoever for any vocal for these works is lost (see discussion below). Although we works from the Leipzig years until the fortunate discovery have no record for any choral music before the Magnificat, by Peter Wollny in the fall of 2009 of the autograph com- Wq 215 (first completed in 1749, according to NV 1790), it posing score of an unknown church cantata by the young is our good fortune that a solo cantata written in Leipzig C.