Choral Music Quotes

For at the hour of death you became a celebrated film star, it is a moment of glory for everyone, when the choral music scales the top notes.

There is no music in a rest, but there is the making of music in it. In our whole life-melody the music is broken off here and there by "rests," and we foolishly think we have come to the end of the tune. God sends a time of forced leisure, sickness, disappointed plans, frustrated efforts, and makes a sudden pause in the choral hymn of our lives, and we lament that our voices must be silent, and our part missing in the music which ever goes up to the ear of the Creator. How does the musician read the rest? See him beat the time with unvarying count, and catch up the next note true and steady, as if no breaking place had come between. Not without design does God write the music of our lives. But be it ours to learn the tune, and not be dismayed at the "rests." They are not to be slurred over nor to be omitted, nor to destroy the melody, nor to change the keynote. If we look up, God Himself will beat the time for us. With the eye on Him, we shall strike the next note full and clear.

Maybe trees do have souls. Which makes wood a kind of flesh. And perhaps instruments of wooden construction sound so pleasing to our ears for this reason: the choral shimmer of a guitar; the heartbeat thump of drums; the mournful wail of violins--we love them because they sound like us.

We have come to love the music of proof. Logical connection for us is not some popular song about a finch, but a choral symphony, so difficult and so inspired that the conductor must exert all his energy to keep the performers under his control.

undo : if you’re bleeding undo : if you’re sweating undo : if you’re crying, darling undo : undo

I can’t imagine there are many of them in symphonies. God created Beethoven and Beethoven created this.... You can hear hints of the melody in a much earlier work called the ‘Choral Fantasy.’ He dreamed of it long before he wrote it. Even the angels bend their ears to earth when the ‘Ode to Joy’ is performed. When you hear music so beautiful it gives you chills, those are angel wings brushing against you.

She had applied to college without her parents' knowledge, and when she got her choral scholarship she broke from childhood, choosing music as her religion. Emily and Jess pressed him, but they didn't understand. Their mother's life began when she came up to Cambridge on her own. "It's like a fairyland here," she used to say, when they walked through the ancient cloisters. She was a quiet rebel, buying a Liberty-dress pattern and sewing her own gown for the Emmanuel College ball, dancing until dawn, and then slipping barefoot onto the velvet lawns reserved for Fellows. As a soprano she sang for services and feasts. As an adventurer, she tried champagne for the first time and pork loin and frog's legs.

Everybody of course, was like this, - depth beyond depth, a universe chorally singing, incalculable, obeying tremendous laws, chemical or divine, of which it was able to give its own consciousness not the faintest inkling… He brushed the dark hair of this universe. He looked into its tranquil black-pooled eyes. Its mouth was humorous and bitter. And this universe would go out and talk inanely to other universes – talking only with some strange minute fraction of its identity, like a vast sea leaving on the shore, for all mention of itself, a single white pebble, meaningless. A universe that contained everything – all things – yet said only one word: ‘I.’ A music, an infinite symphony, beautifully and majestically conducting itself there in the darkness, but remaining for ever unread and unheard.

All of the stimuli of awe and wonder, whose capacity is invested in the human mind, have been appropriated by religious faiths across centuries, in masterpieces of literature, the visual arts, music, and architecture. Three thousand years of Yahweh have wrought an aesthetic power in these creative arts second to none. There is nothing in my own experience more moving than the Roman Catholic Lucernarium, when the lumen Christi (light of Christ) is spread by Paschal candlelight into a darkened cathedral; or the choral hymns to the standing faithful and approaching procession during an evangelical Protestant altar call. These benefits require submission to God, or his Son the Redeemer, or both, or to His final chosen spokesman Muhammad. This is too easy. It is necessary only to submit, to bow down, to repeat the sacred oaths. Yet let us ask frankly, to whom is such obeisance really directed? Is it to an entity that may have no meaning within reach of the human mind—or may not even exist? Yes, perhaps it really is to God. But perhaps it is to no more than a tribe united by a creation myth. If the latter, religious faith is better interpreted as an unseen trap unavoidable during the biological history of our species. And if this is correct, surely there exist ways to find spiritual fulfillment without surrender and enslavement. Humankind deserves better.

Only then comes the fourth and last movement, the Adagio, the final farewell. It takes the form of a prayer, Mahler's last chorale, his closing hymn, so to speak; and it prays for the restoration of life, of tonality, of faith. This is tonality unashamed, presented in all aspects ranging from the diatonic simplicity of the hymn tune that opens it through every possible chromatic ambiguity. It's also a passionate prayer, moving from one climax to another, each more searing than the last. But there are no solutions. And between these surges of prayer there is intermittently a sudden coolness, a wide-spaced transparency, like an icy burning — a Zen-like immobility of pure meditation. This is a whole other world of prayer, of egoless acceptance. But again, there are no solutions. "Heftig ausbrechend!" he writes, as again the despairing chorale breaks out with greatly magnified intensity. This is the dual Mahler, flinging himself back into his burning Christian prayer, then again freezing into his Eastern one. This vacillation is his final duality. In the very last return of the hymn he is close to prostration; it is all he can give in prayer, a sobbing, sacrificial last try. But suddenly this climax fails, unachieved — the one that might have worked, that might have brought solutions. This last desperate reach falls short of its goal, subsides into a hint of resignation, then another hint, then into resignation itself. And so we come to the final incredible page. And this page, I think, is the closest we have ever come, in any work of art, to experiencing the very act of dying, of giving it all up. The slowness of this page is terrifying: Adagissimo, he writes, the slowest possible musical direction; and then langsam (slow), ersterbend (dying away), zögernd (hesitat-ing); and as if all those were not enough to indicate the near stoppage of time, he adds äusserst langsam (extremely slow) in the very last bars. It is terrifying, and paralyzing, as the strands of sound disintegrate. We hold on to them, hovering between hope and submission. And one by one, these spidery strands connecting us to life melt away, vanish from our fingers even as we hold them. We cling to them as they dematerialize; we are holding two-then one. One, and suddenly none. For a petrifying moment there is only silence. Then again, a strand, a broken strand, two strands, one ... none. We are half in love with easeful death ... now more than ever seems it rich to die, to cease upon the midnight with no pain ... And in ceasing, we lose it all. But in letting go, we have gained everything.

Schweitzer had discovered in the organ chorales written during the years in Weimar nothing less than what he called “the lexicon of Bach’s musical speech.

CONCERT CHECKLIST 1. Secure a date on the calendar. Be sure it is listed on the official school calendar to protect it. 2. Reserve a performance venue for the concert and for final rehearsals. 3. Have tickets printed if they are to be used. 4. Plan the printed program and get it to the printer by the deadline date. 5. Plan the publicity. The following types of publicity can be utilized to draw a sizable concert audience: Radio releases Television releases Newspaper releases Online listings School announcements Notices to other schools and/or organizations in the area Posters for public placement 6. Send complimentary tickets to: Civic leaders Board of Education Superintendent People who have helped in some way Key supporters Key people to stimulate their interest 7. Have the president of the choir send personal letters of invitation to people that are special to the music program (newspaper editor, Board of Education, Superintendent, civic club presidents, supporters etc.). 8. Appoint a stage manager. He should be someone who can control the stage lighting, pull curtains, shut off air circulation fans that are noisy, and see that the stage is ready for the concert. 9. Arrange for ushers. 10. Check wearing apparel. Be sure that all singers have the correct accessories (same type and color of shoes, no gaudy jewelry for girls, etc.). 11. Post on bulletin board and tell students the time they will meet for a pre-concert warm-up. High school students will perform best if they meet together at least forty-five minutes before the concert.

Healing from trauma is also facilitated by rhythmic action shared with others, such as music, song and dance. In ancient Athens, Athena was celebrated with choral dance and song, and similar practices can still be witnessed today in traditional women’s circle dances of Greece and the Balkans. Through my lifetime of researching these dances in situ, I have come to believe these dances provide essential comfort and healing support for women who must live under patriarchal oppression. The dance circle itself is like Athena’s temple, the polis, the round enclosure within which the women are safe. To protect the city is to protect the city’s women, and this was Athena’s special domain: she was the guardian of the sacred space, the temple, the walled city or polis within which the women are kept secure.

If there is privilege in the subject of English choral music, it is ours, the listeners’. No boy is barred from this choir in Aldminster because he cannot pay the fees. But if we lose the choir, we not only damage our souls, our inner selves, call it what you will, but we also deprive the future both of something so precious and ancient it is not ours to destroy, and of something the future may long, quite justifiably, to preserve. What we lose in breaking a hitherto unbroken tradition we may never have again.

Now Mrs. Retallack wondered how the effects of what she called "intellectual mathematically sophisticated music of both East and West" would appeal to plants. As program director for the American Guild of Organists, she chose choral preludes from Johann Sebastian Bach's Orgelbuchlein and the classical strains of the sitar, a less-com­ plicated Hindustani version of the south Indian veena, played by Ravi Shankar, the Bengali Brahmin. The plants gave positive evidence of liking Bach, since they leaned an unprecedented thirty-five degrees toward the preludes. But even this affirmation was far exceeded by their reaction to Shankar: in their straining to reach the source of the classical Indian music they bent more than halfway to the horizontal, at angles in excess of sixty degrees, the nearest one almost embracing the speaker. In order not to be swayed by her own special taste for the classical music of both hemispheres Mrs. Retallack, at the behest of hundreds of young people, followed Bach and Shankar with trials of folk and "country-western" music. Her plants seemed to produce no more reac­tion than those in the silent chamber. Perplexed, Mrs. Retallack could only ask: "Were the plants in complete harmony with this kind of earthy music or didn't they care one way or the other?" Jazz caused her a real surprise. When her plants heard recordings as varied as Duke Ellington's "Soul Call" and two discs by Louis Arm­ strong, 5 5 percent of the plants leaned fifteen to twenty degrees toward the speaker, and growth was more abundant than in the silent chamber. Mrs. Retallack also determined that these different musical styles markedly affected the evaporation rate of distilled water inside the chambers. From full beakers, fourteen to seventeen milliliters evapo­rated over a given time period in the silent chambers, twenty to twenty­ five milliliters vaporized under the influence of Bach, Shankar, and jazz; but, with rock, the disappearance was fifty-five to fifty-nine milliliters.

and my patients have told me about many other ways to get themselves in synch, ranging from choral singing and ballroom dancing to joining basketball teams, jazz bands and chamber music groups. All of these foster a sense of attunement and communal pleasure.

choral singing and ballroom dancing to joining basketball teams, jazz bands and chamber music groups. All of these foster a sense of attunement and communal pleasure.

If someone wishes to sing in church, he should sing with the church. Nor do I wish to have anyone counted among the musicians who, in undertaking any task for the church, totally disregards the accepted norms of choral melody in church, who sets himself up to indulge only his own taste and temperament. (PraeSM I, 20–21)

The melodies of bar form chorales have nothing to do with bars or taverns and whatever songs might have been transmitted orally in the popular culture.

understood his concern. There were those of a puritanical cast of mind who regarded music and musicians with suspicion. In the case of musicians this was understandable, since a more lascivious bunch of reprobates has not walked the earth, but anyone who has heard the great choral music of our age cannot object to its use by pious men and women.

The important point here is that music for the Greeks and the wider classical tradition was not so much understood as something performed, composed, practiced, or played; rather, music was interpreted as a mathematical discipline that sought to discover and formalize the symmetrical relations between sounds.6 It was an integral component to the mathematical disciplines that comprised the quadrivium: arithmetic, geometry, music, and astronomy. For the classical mind, arithmetic revealed “number in itself,” geometry revealed “number in space,” music revealed “number in time,” and astronomy revealed “number in space and time.” In this sense, music was an integral part of the Greek educational curriculum which functioned as a metaphor for this whole cosmic chain of interrelationships and harmonies. Indeed, Plato could say: “The whole choral art is also in our view the whole of education” (Laws, Bk II). The Greeks understood the nature of reality and its systems of relations in musical terms.

And yet here they were. He looked at Aurora’s assistants, hovering over the bank of machines against the wall. He hoped the treatment would work, that it would not kill or derange him. They slipped their preparation into his blood using a hollow needle that they inserted painlessly into his skin—an ugly little experience. He held his breath as they did this, and when he finally exhaled and inhaled, the world ballooned. He saw immediately that he was thinking several trains of thought at once, and they all meshed in a contrapuntal fugue that his father would have very much enjoyed hearing, if it were music, which in a sense it seemed to be: a polyphonic singing of his ideas, each strand taking its part in the larger music. To a certain extent his thinking had always felt that way, with any number of accompaniments running under the aria of the voice of thought. Now these descants were choral, and loud, while at the same time architectonically fitted to the melody. He could think six or ten thoughts at once, and at the same time think about his thinking, and contemplate the whole score.

In the earlier Passion it was John's special eyewitness account that gave the work its authenticity and edge, while the irregular placement of arias and chorales reinforced this suspense. With Matthew's version comes a larger cast and the added pathos of Jesus presented as 'a man of sorrows'. It would be hard to better it as an essentially human drama - one involving immense struggle and challenge, betrayal and forgiveness, love and sacrifice, compassion and pity - the raw material with which most people can instantly identify.

Ye Shall Have a Song From Randall Thompson’s The Peaceable Kingdom, written in 1936 Performed by the Choral Society of Grace Church in the Winter, 2011 Water Night Eric Whitacre, 1995 Performed by Stacy Horn alone on January 10, 2012 Fate and Faith Songs Britlin Losee, 2011 Performed by the Women’s Choir of the Aaron Copland School of Music, 2012

The rain-filled potholes, set in naked rock are usually devoid of visible plant life but not of animal life. In addition to the inevitable microscopic creatures there may be certain amphibians like the spadefoot toad. This little animal lives through dry spells in a state of estivation under the dried-up sediment in the bottom of a hole. When the rain comes, if it comes, he emerges from the mud singing madly in his fashion, mates with the handiest female and fills the pool with a swarm of tadpoles, most of them doomed to a most ephemeral existence. But a few survive, mature, become real toads, and when the pool dries up they dig into the sediment as their parents did before, making burrows which they seal with mucus in order to preserve that moisture necessary to life. There they wait, day after day, week after week, in patient spadefoot torpor, perhaps listening - we can imagine - for the sounds of raindrops pattering at last on the earthen crust above their heads. If it comes in time the glorious cycle is repeated; if not, this particular colony of Bufonidae is reduced eventually to dust, a burden on the wind. Rain and puddles bring out other amphibia, even in the desert. It's a strange, stirring, but not uncommon thing to come on a pool at night, after an evening of thunder and lightning and a bit of rainfall, and see the frogs clinging to the edge of their impermanent pond, bodies immersed in water but heads out, all croaking away in tricky counterpoint. They are windbags: with each croak the pouch under the frog's chin swells like a bubble, then collapses. Why do they sing? What do they have to sing about? Somewhat apart from one another, separated by roughly equal distances, facing outward from the water, they clank and croak all through the night with tireless perseverance. To human ears their music has a bleak, dismal, tragic quality, dirgelike rather than jubilant. It may nevertheless be the case that these small beings are singing not only to claim their stake in the pond, not only to attract a mate, but also out of spontaneous love and joy, a contrapuntal choral celebration of the coolness and wetness after weeks of desert fire, for love of their own existence, however brief it may be, and for the joy in the common life. Has joy any survival value in the operations of evolution? I suspect that it does; I suspect that the morose and fearful are doomed to quick extinction. Where there is no joy there can be no courage; and without courage all other virtues are useless. Therefore the frogs, the toads, keep on singing even though we know, if they don't that the sound of their uproar must surely be luring all the snakes and ringtail cats and kitfoxes and coyotes and great horned owls toward the scene of their happiness. What then? A few of the little amphibians will continue their metamorphosis by way of the nerves and tissues of one of the higher animals, in which process the joy of one becomes the contentment of the second. Nothing is lost except an individual consciousness here and there, a trivial perhaps even illusory phenomenon. The rest survive, mate, multiply, burrow, estivate, dream, and rise again. The rains will come, the potholes shall be filled. Again. And again. And again.

Researchers are just beginning to investigate the health benefits of music participation, but the findings seem convincing and heartening. A recent study analyzed the saliva of volunteer members of a community chorale in California, measuring the amounts of certain antibodies made up of disease-fighting proteins. They were tested before, during, and after rehearsals, and at a performance. Not only did the level of immunoglobin A rise 150 percent after the rehearsals; it spiked 240 percent after the performance. This surprised the researchers, who had theorized that the performance might be stressful and thus lower the level. But apparently performing proved to be a peak experience of a positive kind. They also concluded from the data that the more passionately the choristers sang, the more their antibody level rose.

Northwestern University for discrimination, having registered for a choral music workshop there in 1943 and been denied a room in the women’s dorm. She was instructed to stay

In those days, private houses were the primary venue where secular music was heard. Public concerts in large halls were less common, largely reserved for orchestral and large choral works.40 From childhood on, Beethoven made his reputation as a performer mainly in the setting of house music, and that situation hardly changed through his career. Solo pieces and chamber music, in other words, were played in chambers, much of the time by amateur musicians for audiences of family and friends. Programs were a mélange of genres and media; a concerto might be followed by a solo piece, followed by an aria, the musicians alternately playing and listening. The audience typically wandered in and out of the room, sometimes chatted and played cards.

Britain’s contribution includes Bantock’s choral ballet The Great God Pan (1920) and Pagan Symphony (completed 1927), both painting fantastical sound pictures of frisky nymphs and satyrs, and brimming with the energy of eternal delight.