August 30, 2015

Each week, you may find information here about the music in the traditional worship services at First United Methodist Church in Lewisville, Texas.  Some of this information is original; much of it is "borrowed" from other sources such as Wikipedia, GBOD, and hymnary.org.  It is my hope that this information will enhance your understanding and enrich your worship experience.  

About the Organ Music:

Gott, heiliger Schopfer aller Stern  - Hermann Schroeder

Plainsong hymns represent some of the older selections in the United Methodist Hymnal. The texts often come from devotional as well as liturgical sources.  Historically, plainsong was the province of the choir only. This distinctive style was sung in monastic settings by monks who observed the offices of daily prayer. Originally the rhythm is free in style, unaccompanied, sung in Latin and performed with the melody only.  The liturgical renewal movement had its roots in the 19th century. This scholarly movement included the revival of medieval liturgical forms, especially plainsong. The movement was given an extra impetus in the early 20th century by Pope Pius X with his motu proprio on church music (1903).  A motu proprio is a letter from a pope to the entire church on a specific subject chosen by the pope. Pius X’s letter encouraged a return to the musical aesthetics of earlier centuries, especially plainsong-based music. A number of monasteries participated in the revival of plainsong, the most famous of which was the Benedictine Abbey of St. Solesmes in France.  This has led to the inclusion of plainsong hymns in more recent hymnals, though their performance is not only for choirs, but also for congregations. The UM Hymnal contains several plainsong hymns, the most familiar being the Advent hymn “O Come, O Come, Emmanuel” (No. 211) with the Latin tune name VENI EMMANUEL, the first two words of the original Latin text.

“Creator of the Stars of Night” was originally written as an evening hymn for Advent somewhere between the 7th and 9th centuries. The original version was modified by Pope Urban VIII to fit classical Latin meters in preparation for the Roman Breviary, 1632. As a result of this revision, only one line from the original Latin hymn was included in its revised form.  The text was originally translated in English by John Mason Neale, a 19th-century translator, from the Latin Conditor alme siderum as found in the Sarum Breviary, an 11th-century rite from Salisbury.  The plainsong melody is singable and beautiful. Unlike many plainsong hymns, this one is syllabic—one syllable to one note of music, making it easy to learn. A connection to Advent is strongly implied in the text, and the hymn ties 21st-century Christians to believers over 1,000 years ago. “Creator of the Stars of Night” deserves to be sung more and bring the witness of the saints to our generation.

Creator of the stars of night, Thy people's everlasting light,
Jesu, Redeemer, save us all, and hear Thy servants when they call.

Thou, grieving that the ancient curse should doom to death a universe,
hast found the medicine, full of grace, to save and heal a ruined race.

Thou camest, the Bridegroom of the Bride, as drew the world to evening tide,
proceeding from a virgin shrine, the spotless Victim all divine.

At whose dread Name, majestic now, all knees must bend, all hearts must bow;
and things celestial Thee shall own, and things terrestrial Lord alone.

O Thou whose coming is with dread, to judge and doom the quick and dead,
preserve us, while we dwell below, from every insult of the foe.

To God the Father, God the Son, and God the Spirit, Three in One,
laud, honor, might, and glory be from age to age eternally. Amen.

Hermann Schroeder (1904-1984) was a German composer and a Catholic church musician.  Schroeder was born in Bernkastel and spent the greatest part of his life’s work in the Rheinland. His mother's family had common ancestry with Beethoven. He studied from 1926 to 1930 at the Hochschule für Musik Köln. Upon graduation from the conservatory, he obtained a post teaching music theory at the Rheinische Musikschule in Cologne. Eight years later he became organist at the cathedral in Trier. He remained in this post until the end of the war, adding the position of director of the Trier School of Music in 1940. After the war, taught music theory at the Cologne Musikhochschule beginning in 1946, becoming a professor there in 1948 and deputy director in 1958. He was also a reader at Bonn University from 1946 until 1973, and a lecturer at the University of Cologne from 1956 until 1961. He also conducted various semiprofessional ensembles such as the Bach-Verein Köln and the Rheinischer Kammerchor.

Schroeder's main accomplishments as a composer were inf Catholic church music, where he attempted to break free of the predominance of Romantic style. His works are characterized by the employment of medieval elements such as Gregorian chant, modal scales, and fauxbourdon which he combined with quintal and quartal harmonies and 20th-century polyphonic linear, sometimes atonal writing similar to that of Paul Hindemith. His works include much  organ music as well as folk-song settings, German settings of the Ordinary and Proper of the Mass, and chamber music (especially with the organ).

My Lord, What a Morning – Bert Carlson

The 1790 U.S. census reported over 700,000 African-American slaves. The majority embraced Christianity with its promise of a life beyond suffering and hate. As a result, they created and performed songs, particularly the spiritual, combining European chromatic-scale melody lines with African rhythms and harmonies.  Thus, the spiritual is among the most important, vibrant, and enduring elements of American culture and is our first wholly American musical form.  Slaves held informal, possibly secret, prayer meetings. Recalled former slave Wash Wilson: “Sometimes us sing and pray all night.” The spirituals sung in these meetings drew from hymns, the Bible, sermons, and African styles of singing. Most slaves could not read, so the spirituals helped to teach them the Bible. 

The spiritual “My Lord, What a Morning!”  proclaims that Jesus will return, just as he left, in his physical bodily form, on a cloud, and “wake the nations underground”—the dead—in supreme victory over the bitter cruelty of the grave (Acts 1:1-11) and was essentially derived from the hymn “Behold the Awful Trumpet Sounds.”  The original hymn, first published in Richard Allen’s 1801 hymnal, show where the slave composer received his inspiration:

Behold the awful trumpet sounds,
The sleeping dead to raise,
And calls the nations underground:
O how the saints will praise! …
The falling stars their orbits leave,
The sun in darkness hide:
The elements asunder cleave,
The moon turn’d into blood! …

Although the original hymn lies forgotten, the spiritual has maintained its popularity, with its uplifting view of a new world to come.

My Lord what a morning,
When the stars begin to fall
You'll hear the trumpet sound,
To wake the nations underground,
Look in my God's right hand
When the stars begin to fall.

J. Bert Carlson (b. 1937), retired pastor, holds a master of music from Duquesne University School of Music and has served as pastor of Christ Lutheran Church, Whiting, NJ since 1997. Carlson wears many diverse hats as a piano teacher, organ recitalist, tenor soloist, musical director, and conductor as well as cofounder of the Chicago Oratorio Society and clinician for numerous workshops with an emphasis on choral methods, organ and hymn composition. His prodigious list of publications includes anthems, vocal songs, organ works, and piano works.

Toccata, from “Revelations” – Daniel Pinkham

Daniel Rogers Pinkham, Jr. (1923-2006) was an American composer, organist, and harpsichordist.  He studied organ performance and music theory and composition at Phillips Academy, Tanglewood, and Harvard.  "The single event that changed my life was a concert [at Andover] by the Trapp Family Singers in 1939, right after they had escaped from Germany," Pinkham once recalled. "Here, suddenly, I was hearing clarity, simplicity. It shaped my whole outlook," he said in a 1981 interview with The Boston Globe.

Pinkham taught at the Boston Conservatory beginning in 1946, and at the New England Conservatory of Music from 1959 until his death in 2006; while there, he created and chaired the program on early music performance. He also taught at various times at Simmons College (1953–1954), Boston University (1953–1954), and Harvard University (1957–1958).  For forty-two years (1958–2000), Pinkham was the organist of King's Chapel in Boston, a position which gave him much exposure to and opportunity to write church-related music; the Sunday evening concert series he created there celebrated its 50th anniversary in 2007. He was also a frequent guest on the E. Power Biggs program on the CBS Radio Network. He performed regularly with the Boston Symphony Orchestra as an organist and as a harpsichordist.

Pinkham's enormous output represents a broad cross-section of 20th-century musical trends. He produced work in virtually every genre, from symphonies to art songs, though the preponderance of his music is religious in nature, frequently choral and/or involving organ. Much of his music was written for use in church services or other ceremonial occasions, and reflected his longstanding relationship with King’s Chapel. At various points in his career, he embraced plainchant, medievally-influenced modal writing, and 17th-century forms, dodecaphony and serialism, electronic music, and the neo-baroque idiom. Some of Pinkham's best-known works are designed for services: the Christmas, Advent, and Wedding cantatas.  In 1990, Pinkham was named Composer of the Year by the American Guild of Organists. In 2006 Pinkham was named Musician of the Year by the Boston Musicians' Association.

About the Choral Music:

Let Everything That Hath Breath – Jeffrey Ames

Let Everything That Hath Breath is an exuberant celebration set within the traditional gospel style.  For many decades, traditional gospel music has been a vital component of worship for African-Americans.  Whether being performed in a neighborhood church or in a concert hall, gospel music fulfills its purpose to uplift the spirit and hearts of all who hear.  The text within this piece is taken from several Psalms and seeks to “Magnify the Lord and exalt His name”.

Jeffrey Ames, a sought-after clinician, adjudicator, accompanist, and composer, received his Ph.D. in Choral Music from Florida State University.  Ames was the first recipient of the National ACDA James Mulholland Choral Music Fellowship and has taught choral music at the high school and college level.  His compositions have been premiered by the Florida ACDA, Southern Division ACDA, National ACDA, and Florida MENC conventions.  Ames is currently the Assistant Director of Choral Activities and Assistant Professor of Music at Baylor University.

            Sing unto the Lord a new song. Sing unto the Lord all the earth.

            Declare His glory among the nations.

            Let everything that hath breath praise the Lord!

            Magnify the Lord with me and exhalt His name together.

            Hallelujah, bless His name for He’s worthy to be praised.

            Clap your hands all ye people.  Shout with a voice of triumph!

            For the mighty Lord is great and greatly to be praised.

           

            Come on and praise the Lord.  Let’s all praise His name.

            Praise Him with the timbrel, praise Him with the dance.

            Stand up on your feet and just lift up holy hands.

            Sing “Hallelujah,” praise His holy name for the Lord is worthy to be praised!

           

            Let’s praise the Lord. Let everything that hath breath praise the Lord!

            You oughta Praise Him!

About the Hymns:

For the Healing of the Nations

During the 1960s and 1970s, four English-language hymn writers emerged on the other side of the Atlantic Ocean who were the leaders of the “hymnic explosion.” Fred Pratt Green (1903-2000), Timothy Dudley-Smith (b. 1926) and Brian Wren (b. 1936) all were born in Great Britain.   Unlike the other three, Fred Kaan (b. 1929), though ordained in the United Reformed Church and serving in England, is a native of Haarlem, The Netherlands.   These writers, along with their counterparts from the United States, Canada, New Zealand and Australia, brought the language and theological vision of hymnody out of the earlier Victorian era into the late 20th century. In many cases, their work continues to enrich 21st-century congregational song.

After serving congregations in England, Kaan served as minister-secretary of the International Congregational Council in Geneva, Switzerland and the executive secretary of the World Alliance of Reformed Churches.  He returned to England in 1978 as a moderator of the Western Midlands Conference of the United Reformed Church. From 1986-1989 he returned to parish ministry in the United Reformed Church.

Kaan’s linguistic ability, ecumenical service and fervent concern for the powerless are apparent in his hymns, numbering more than 200.  Collections of his hymns appear in this country as The Hymn Texts of Fred Kaan (1985), Planting Trees and Sowing Seeds (1989) and The Only Earth We Know (1999). He was elected Fellow of the Hymn Society in the United States and Canada in 2001. His hymns have been translated into more than 15 languages.

In 1985, Dr. Kaan reflected on “For the healing of the nations,” saying, “Of all the hymns I have written, this is the text that has been more widely reprinted and incorporated in major hymnbooks than any other. It was first used in 1965 in a worship service at the Pilgrim Church, Plymouth, to mark Human Rights Day. Subsequently, it has been used on many official occasions, such as the 25th anniversary of the United Nations organization.”

Dr. Kaan reminds us to care for a world where we are inter-dependant and to use our political will, global influence and natural resources for the good of all humanity in seeking justice and “abundant living” for all.Alleluia!

Lord, I Want to Be a Christian

Lord, I Want to Be a Christian was likely composed in 1750s Virginia by African-American slaves exposed to the teaching of evangelist Samuel Davies. The music and lyrics were first printed in the 1907 Folk Songs of the American Negro, edited by Frederick Work.  The music is an example of the slow, sustained, long-phrased tune found in a number of African American spirituals. In the manner of many such spirituals, this is a call-and-response song, in which a soloist (or choir in unison) sings the stanzas (first two lines) and everyone responds by singing the chorus (last two lines) in four-part harmony.

In Negro Slave Songs in the United States (1953), Miles Mark Fisher suggests that this African American spiritual could well have originated in Virginia in the 1750s, based on this story from Hanover, Virginia, 1756: "A black slave asked Presbyterian preacher William Davies, 'I come to you, sir, that you may tell me some good things concerning Jesus Christ and my duty to God, for I am resolved not to live any more as I have done. . . Lord [Sir], I want to be a Christian.'" Apparently the story fits well with the ministry style of Davies in Virginia between 1748 and 1759.

Love Divine, All Loves Excelling

Charles Wesley (1707-1788) was a prolific hymn writer of the 18th century. Coming from a musical family, he left a lasting legacy of congregational song.  The youngest of 18 children, Charles possessed prodigious talents that soon blossomed. Little did he know that “Love Divine, All Loves Excelling,” would rise to become one of the most popular and consistently vocalized Christian songs.  Writing hymn texts that are solidly based on the Scriptures gives them an appeal across denominational lines. It is estimated that during his lifetime, Wesley penned more than 9,000 poems of a spiritual nature, 6,000 of which are hymns. What really set Charles apart from other hymn writers was his effective use of scriptural allusions, providing a spiritual roadmap whereby individuals could imagine a Christ-centered life. His writings were passionate and well-crafted, conveying the true essence of Christian teaching. 

A substantial number of his writings were completed while riding on horseback to his evangelical meetings.  Scholars suggest that he was able to compose about 10 lines of verse daily for 50 years. Charles’ brother John sometimes served as editor to his hymns. John’s typical response was, “some were good, some were mediocre, and some were exceptional.” John can also be credited with improving the singability of Charles’ hymns.

Both John and Charles were instrumental in changing the spiritual environment of Britain during the 18th century. In doing so, they formed the bedrock of what Methodism has become worldwide. Their unwavering devotion to expressing Christian spirituality through hymns has impacted individuals across all denominational lines.  We are fortunate to be the recipients of the poetic genius of Charles Wesley. He influenced Methodism more than any other hymn writer. Upon hearing of Charles’ death, an elderly Londoner asked, “Who will write poetry for us now?” 

“Love Divine, All Loves Excelling” was first published in a collection of hymns entitled Hymns for those that Seek, and those that Have, Redemption in the Blood of Christ (1747). The incipit (opening line) was a play on the opening line of John Dryden’s (1631-1700) poem “Fairest Isle, All Isles Excelling” set to music by Henry Purcell (1659-1695) in the generation before Charles Wesley was born.  The hymn is written around a progression of thoughts: (1) our prayers for the Holy Spirit, (2) praying for the return of our Lord through the second coming, and (3) prayers for the finalization of his new creation.

Stanza 2 expresses the Wesleyan concept of the “second rest.” When Charles referred to this in his hymns, it specifically applies to the “second birth,” “second blessing,” “second gift.” All of these are directed toward achieving full “sanctification” or “Christian perfection.” This is an important theological tenet of Methodist preaching from the very beginning.