Posts tagged Johann Sebastian Bach
A Performance of Berg's Violin Concerto

by Matthew Raley Kyle Wiley Pickett, music director of the North State Symphony (NSS), has built large audiences while programming new music. The NSS has played pieces by regional composers such as CSU Chico's Russell Burnham and Simpson University’s Dan Pinkston, as well as Lowell Lieberman, who is nationally known. On November 10-11, the symphony performed Alban Berg’s Violin Concerto (1935), a classic twelve-tone work, with NSS concertmaster Terrie Baune.

As a member of the first violin section, I was eager to experience the piece from the inside. I was also interested to gauge audience responses, and to consider what kind of spirituality Berg’s work expresses.

In February, 1935, the American violinist Louis Krasner appealed to Berg to produce a work that would show the beauty of twelve-tone music using a concerto form that audiences would readily appreciate.[1] Berg took the commission two months later after the death of 18-year-old Manon Gropius, the daughter of architect Walter Gropius and Alma Mahler, widow of the famous composer. Berg adored the girl, and composed the Concerto in less than four months around the theme of death and loss, inscribing the score, “To the Memory of an Angel.”

The piece rises to Krasner’s challenge in several ways.

It makes dramatic quotations of two tonal melodies, a Carinthian folk song and a chorale by Johann Sebastian Bach. The quotations give reference points for the listener to understand, and to some extent organize, the music he or she hears. They also have strong symbolism, the Carinthian tune conjuring the image of Manon dancing, and the chorale (“It is Enough” from Cantata No. 60) expressing the desire to leave this painful life for the bliss of the next.

The melodies, however, are not mere bones thrown to the audience. Berg assimilates their tonal harmonizations with his twelve-tone row, so that they emerge from his atonal world in a manner that is both musically organic and emotionally devastating. Bach’s tune in particular, with its unusual opening of three whole tones, is an ingenious development of the last pitch classes of Berg’s row.

In this way, Berg brings an audience into his concerto with feats of structural integrity, and his success was affirmed by the warm responses of audiences in Chico and Redding. Terrie earned the ovations not just with technical agility, but with the romantic sensibility she brought to the work. Her sure and beautiful sound production and her astounding intonation gave the performances a confidence that was essential to winning the audiences. She deployed her skills in advocacy of this piece when she might have played a more beloved concerto and garnered even louder applause. Terrie and Kyle are showing our region what it means to have high artistic skill and character.

A serial work has to win over orchestra players before it can reach listeners. Berg’s orchestration is important in this regard.

Even in great tonal works, players often struggle against a composer’s assignment of parts and dynamics, laboring to overcome thick textures or compete with stronger sections of the orchestra. So when a composer orchestrates fluently, the musicians’ work is rewarded. Players simply have to place their notes accurately to realize the composer’s design. They can then spend their time polishing instead of struggling.

Berg is one of these fluent orchestrators, especially considering the technical challenges of twelve-tone music. A basic problem is the equality of each pitch class. Lacking the tonal center of the diatonic scale, which orders seven pitch classes into a strong hierarchy, the row does not allow the listener a sonic home. A serial work’s organization is not even open to players without careful analysis. The main and secondary ideas are actually marked in the scores of serial pieces, so that players will have some understanding of their parts.

From the first bars, Berg’s elegant orchestration clarifies the Concerto’s motifs, structure, and harmony for players and listeners alike. He aligns timbres and overtones in a quintessentially Viennese manner, and also contrasts sections of the orchestra dramatically without drowning the weaker instruments.

This concerto should be recognized as an artistically important marker for modernist spirituality.

Behind the memorial to Manon Gropius lie Berg’s more complicated personal stories. He was a believer in numerology, avidly following the schemes astrological determinism that fascinated many Viennese artists, and encoding secret messages into his compositions.[2] The 10-bar phrase structure of the opening, for example, symbolizes Berg’s mistress Hannah Fuchs. In the concerto’s passages expressing death throes, the violin cries out Berg’s initials along with Hannah’s, filling the Bach chorale that follows with longing for eternal union, not with Christ, but with a lover. The Carinthian song has a double-meaning, recalling a daughter Berg fathered by a family servant as a young man but never knew. Berg lost two young girls.

Berg’s concerto is a mature work of post-Christian culture, a work already nearly 80 years old. In this modernism, the artifacts of Christian hope become malleable symbols, as all cultural artifacts must, expressing the most subjective longings, and consecrating erotic experience as holy ground. Part of what makes this work a classic is its perfect capture of modernist spirituality: the sexual self under the stars.


[1]Kyle Pickett, “Evening at Egan Talk” (unpublished, n.d.).

[2] Douglas Jarman, “Alban Berg, Wilhelm Fliess and the Secret Programme of the Violin Concerto,” The Musical Times 124, no. 1682 (April 1, 1983): 218–223.

Is An Evangelical Art Music Possible?

by Matthew Raley The father of Christian contemporary music, Larry Norman, recorded a song decades ago quoting Martin Luther: "Why should the devil have all the good music?" It was push-back against those who said rock and roll was inherently devilish.

Ever since, the quote has been a favorite of youth pastors who like to think that Luther was talking about tavern drinking songs that were turned into hymns. Take the music of the marketplace, they say, and make it preach Jesus.

Sorry. Martin Luther never thought the devil lived in taverns. The man liked his beer. As far as Luther was concerned, the devil lived in Rome. Specifically, the devil had taken over St. Peter's, with its architecture, its sculptures and frescos ... and its choirs.

In fact, Luther's quote was about the most eminent composer of that time, one-time member of the Papal choir, Josquin des Prez. He it was who wrote "all the good music" that the devil had -- art music, developed over the centuries from Gregorian chant. This music was pre-Palestrina, having many independent parts, so florid in their mutual imitations that the text of the mass tended to get lost.

Luther himself was a well-trained singer and a composer. He wrote many of the Lutheran hymns himself. They were not tavern tunes at all.

Larry Norman's little artifact comprehends the scope of my argument over the last few months. Evangelicals have ditched their folk singing tradition (music from life) in favor of pop music (music from the store). In doing so, they leveled the varied and authentic cultures of churches all over the country into the wasteland of Christian radio. Evangelical leaders committed this blunder because of musical illiteracy, and turned their movement into a cultural parasite.

I have argued that the folk singing dynamic can be recovered, and the richness of local church cultures gradually restored.

But there is one last consideration. The art music descended from Josquin and from Luther's heir, Johann Sebastian Bach, ran aground in industrial society. Philosopher Theodor Adorno said that the only thing left for modern music to express is the alienation of the individual.

Contemporary, newly composed art music (mostly from secular academia) has no mission to edify people, that is, to bring them together on the basis of shared things. The mission of new art music seems to be that of presenting very personal pieces that, it is hoped, will be "accessible" to listeners. It has institutional support, for now, but no philosophical basis.

I may be alone among evangelicals in thinking this is an important problem. But here goes: Evangelical composers could produce what academia cannot, a renewed development of art music from living folk traditions. This art can begin by adding emotional range to a worship service to glorify God, replying to folk singing with artistic affirmation. (An example from Bach here.) An evangelical composer can do this by exploring three mandates:

1. Modernist alienation from the listener is evil.

The musician is a servant of God to the community, not a prophet of his or her own selfish passion. God's musician should not affirm sentimental delusions in God's people. He challenges perceptions and assumptions. But he does so within the confession of truths that are prejudicially shared.

New art music, following Adorno, has restricted itself to the tools of deconstruction and shock so long that it now exhibits a pathetic inability to relate. Whatever its brilliance as art -- and the brilliance is often real -- it is frequently not humane. When it does reach out, it offers the tentative comfort of the emotionally distant.

Overthrow the Beethovenian priesthood of the artist. Reconstitute Bach's guild of pious craft.

2. Bypass pop music and mine a living folk tradition in a local church.

Pop music is, in the vast majority of cases, dead commercialism. It sometimes renews itself with an act that comes straight from the street. But the market usually softens the act. Renewal may come with the Beatles, but what gets stuck in your head is the Monkeys. There is not enough raw material in pop music to interact with meaningfully.

Evangelicals have a folk tradition. Once they resuscitate it, they should speak to it. The interaction between art composition and folk singing is so long and fruitful that it needs no more than a few names to fill it in: Bartok, Kodaly, Katchaturian, Copland, Shostakovich, Chopin, Paganini, Haydn, etc., etc., etc.

American evangelical folk hymns are fertile ground. They only require a composer who believes what they say.

3. Employ forms that live in the broader American tradition.

An audience responds to form before it responds to style. Form is prejudicial. A composer who aims at edifying an audience shouldn't waste his time with surface-level stylistic mimicry. Form says "we." The 12-bar blues and the 32-bar song are both suited to unbelievable stylistic flexibility. And, with Americans, they retain the unconscious power of a Sarabande in Bach's day. (Bach took care with his stylistic etiquette, yes. But his dance movements are harmonic and contrapuntal tours de force.)

These three mandates had their equivalents in Luther's day. He understood that the Reformation would never thrive as a cultural parasite on Roman Catholicism. So he worked hard at developing his people's folk singing. And he inaugurated an artistic tradition that produced, in less than two centuries, Bach himself.

The Controversial Gidon Kremer

by Matthew Raley At a post-concert party in the early 1990s, Saul and Aron Bitran, the violinists of Cuarteto Latinoamericano, were debating the merits of virtuoso soloists. Gidon Kremer's name came up, and there was a pregnant pause. One of the brothers, I don't remember which, said quietly, "I think he does things just to be different."

The other shook his head in dismay. "Oh, I don't agree. His readings have real merit."

That's the way it is with Kremer. He leaves houses divided.

In this performance of the Giga from Bach's Partita No. 2 in d minor, he varies the tempo in ways that I don't understand. But Kremer's playing is brilliant, full of unexpected colors, clean articulations, and rhythmic interest.

He even divides me.

[youtube=http://www.youtube.com/watch?v=VzMhO1E1ZQo]

Bach's Cantata, BWV 56

by Matthew Raley A cantata like this one, given complete in the two videos below, was at the center of every Lutheran worship service in Johann Sebastian Bach's day (1685-1750). It would have been newly composed for that particular Sunday, and part of a year-long cycle of cantatas. Notice several features:

1. The wide range of emotions: sorrow, confidence, pleasure, joy, fear. There is an arc that takes the worshiper from grief to delight. The composition is designed to minister to our conflicted spirits.

2. The depth of the lyrics. The words are few and frequently repeated, direct and unsentimental. They are also filled with emotionally-charged imagery, applied theological truth, and biblical allusions. You are not told what to feel, but are shown ideas and reasons to change what you feel. (The lyrics are translated on-screen from German to English. Where three is no translation, the lyrics are being repeated.)

3. The sound world that is created to accentuate the truths being sung. There are changes of harmony and instrumentation, there is rhythmic complexity, and there is virtuosity that captures our attention and holds it.

4. The length of time devoted to ministering so attentively to the emotions. The emotional arc is slow. You can't minister to people without spending time. There is no such thing as an edification gimmick.

This performance by the Amsterdam Baroque Orchestra and bass Klaus Mertens is led by Ton Koopman.

[youtube=http://www.youtube.com/watch?v=Lgk6qUeZW2c]

[youtube=http://www.youtube.com/watch?v=xbkQLLWN5bg&feature=related]

Menuhin and Gould With a Complete Bach Sonata

by Matthew Raley No excerpts today, but a complete work in a film that is fascinating at many levels. Start with the performers, Glenn Gould and Yehudi Menuhin. It would be hard to find two more different characters.

Gould was eccentricity incarnate, seen here making a circular movement with his head that is, shall we say, unsettling, and seeming to talk to the keyboard. You can also, of course, hear him singing.

Menuhin was a study in elegance. Not only his left- and right-hand positions, but his posture and his tailoring are flawless. He has an economy of motion that is inspiring.

So, behold, the cherub and the gargoyle.

The piece itself adds another layer of interest. Bach's Violin Sonata, BWV 1017, is a powerful work, and the third movement (pt. 3) is a favorite of mine. But the question always is, "How will the performer interpret this music?" Today, there is a consensus that we should play it Bach's way -- light, dance-like, less vibrato. This is a consensus I basically agree with.

At the time this film was made, the romantic interpretive approach to Bach was beginning to sound inauthentic. The heavy articulation, the dark tone, and the sentiment expressed in slides and accents, all turned counterpoint into a soup.

That is why Gould had formulated a modern interpretive approach to Bach at the piano. It was unsentimental: dry, spiky, fast. Some would still criticize his approach as mechanical. Gould was a controversial figure, especially for his 1955 recording of the Goldberg Variations, a sharp departure from the romanticism of the time.

Which brings us to the really fascinating layer of this film.

Gould is playing with the man who popularized the romantic style of playing Bach on the violin. Menuhin is credited with bringing the unaccompanied sonatas the attention they deserve from audiences in the 1930s. He plays here with all his famous warmth of tone, all his sustained vibrato, and even with one or two slides. (It is also the case that his intonation is no longer secure, but that is another difficult story.)

See if you don't agree with me, you music lovers, that these two men achieved a common interpretation that works. I believe it has power even as the performers retain their musical personalities. Something of the contrast is part of that power. But their ensemble, their unity on such things as the length of 8th notes in the fourth movement (pt. 4), and their authority in playing the piece, all create an unusual synergy.

[youtube=http://www.youtube.com/watch?v=Uz2TnU5dJSs&feature=related]

[youtube=http://www.youtube.com/watch?v=cbzWLnBl4oM&feature=related]

[youtube=http://www.youtube.com/watch?v=ccuawruSsqc&feature=related]

[youtube=http://www.youtube.com/watch?v=MFMKCUuGh5o&feature=related]

Bach's Abstraction

by Matthew Raley [youtube=http://www.youtube.com/watch?v=oBFrEJK7oAg&feature=related]

The cello suites by Johann Sebastian Bach are not light fare, by anyone's standard. The six pieces retain the characteristic rhythms and patterns of emphasis of old dances. But I doubt anyone ever danced to them. Bach used the dances as structures for his more abstract compositions.

This movement, the Saraband from the Suite No. 5, could be considered the most abstract of the entire set. Some moments are so chromatic that one could lose track of the harmonic progressions, which in themselves are linear and implied, not vertical and literal.

And yet, for me, this is one of the most emotionally compelling movements in all the cello suites.