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The Cambridge Companion to Bach, first published in 1997, goes beyond a basic life-and-works study to provide a late twentieth-century perspective on J. S. Bach the man and composer. The book is divided into three parts. Part One is concerned with the historical context, the society, beliefs and the world-view of Bach's age. The second part discusses the music and Bach's compositional style, while Part Three considers Bach's influence and the performance and reception of his music through the succeeding generations. This Companion benefits from the insights and research of some of the most distinguished Bach scholars, and from it the reader will gain a notion of the diversity of current thought on this great composer.
An excerpt from the Preface: "Since we rarely know the history of a melody before it became attached to a hymn, the name of which it henceforth bears, it is difficult to decide which melodies were adopted and which composed by the musicians of the Reformation.... On the whole the number of musicians who wrote melodies for the Church was not large, not because at that time there were no musicians capable of the work, but rather because their services were not called for. For a new melody to become a true folk-melody, of the kind that would gain immediate acceptance everywhere, was a difficult process, requiring a long period of time. It was much more natural to impress existing melodies into the service of the Church, sacred melodies at first, and then, when these did not suffice, secular ones. The Reformed Church made the most abundant use of this latter source.... For the Reformation it was a question of much more than acquiring serviceable melodies. While it brought the folk-song into religion, it wished to elevate secular art in general. That the object was conversion rather than simple borrowing is shown by the title of a collection that appeared at Frankfort in 1571: 'Street songs, cavalier songs, mountain songs, transformed into Christian and moral songs, for the abolishing in course of time of the bad and vexatious practice of singing idle and shameful songs in the streets, in fields, and at home, by substituting for them good, sacred, honest words.'... Any foreign melody that had charm and beauty was stopped at the frontier and pressed into the service of the [Church].... When the treasures of melody to be drawn upon were at last exhausted, there came the epoch of the composer. The copious spiritual poetry of the seventeenth century called them to the work.... The spirit, however, which dominated music about the beginning of the eighteenth century made it incapable of developing the true church-tune any further. German music got out of touch with German song, and fell further and further under the influence of the more 'artistic' Italian melody. It could no longer achieve that naiveté" which, ever since the Middle Ages, had endowed it with those splendid, unique tunes.... When Bach came on the scene, the great epoch of Choral creation was at an end, like that of the sacred poem. Sacred melodies indeed were still written; but they were songs of the Aria type, not true congregational hymns; an indefinable air of subjectivity pervaded them." Bach's Oratorios and "Passions" contain forty-three Chorals: fifteen in the "St Matthew Passion," twelve in the "St John Passion," fourteen in the "Christmas Oratorio," and two in the "Ascension Oratorio." Of that number the majority (33) are in simple hymn form suitable for congregational use. The remaining ten fall into four categories : (1) Nos. 9, 23, 42, 64 of the "Christmas Oratorio" may be termed Extended Chorals, the lines of the hymn being separated by orchestral interludes. (2) In No. 1 of the "St Matthew Passion" the Choral melody is woven into, independent of, and surges above the doubled chorus and orchestra below. (3) No. 25 of the "St Matthew Passion," No. 32 of the "St John Passion," and No. 7 of the "Christmas Oratorio" are alike in this: the hymn (set to a unison melody in the last of them) is part of a dialogue, either commenting upon the narrative of a solo voice, or, as in the "Christmas Oratorio," No. 7, providing the solo voice with the subject of its reflexions. (4) No. 35 of the " St Matthew Passion " and No. 11 of the " Ascension Oratorio" are Choral Fantasias, the Choral melody being woven into a complicated musical scheme. In the following pages the form and orchestration of every Choral are stated.
In 2007, the great Bach scholar Anne Leahy died at the age of 46. She was a leading light in Bach studies and lecturer at the Dublin Institute of Technology (DIT) Conservatory of Music and Drama. Posthumously edited by renowned Bach scholar Robin A. Leaver, Leahy's dissertation research forms the basis for this original study of the preludes to Bach's Leipzig chorales. Originally composed in Weimar and later revised in Leipzig, Bach's compositions have been a source of some puzzlement. As Leahy notes, "the original intentions of Bach and the possible purpose of this collection might be regarded as speculative." Working from available sources, however, she argues that through the careful examination of the links among the music, hymn texts, and theological sources some answers may be had. From Bach's personal and deep interest in Lutheran theology to his enormous musical passion, Leahy considers closely a series of critical questions: does the original manuscript for the chorales simply reflect a randomgathering of compositions or is there a common theme in setting? How critical is the order of the chorales and what is the theological significance of that order? Were the chorales a unified collection, and if so, which parts were to be included and whichnot? Indeed, were the chorales themselves part of a possibly larger corpus? As Leahy makes evident, there are no simple answers, which is why she considers critical the relationship the texts of the hymns to the chorales and to one another, outlining atheological pattern that is vital to fully grasping the guiding philosophy of these compositions. J. S. Bach's "Leipzig" Chorale Preludes: Music, Text, Theology is ideally suited for Bach scholars and those with a general interest in the intricateconnections between text and music in the composition of religious music.
This book encourages eighteenth-century ways of listening to J. S. Bach's Mass in B Minor and Christmas Oratorio. It explores the concept of musical style, suggests ways to listen to works created by the re-use of music for new words, and shows how modern performances are stamped with audible consequences of our place in the twenty-first century.
In the last decades of the 17th century, the feast of Christmas in Lutheran Germany underwent a major transformation when theologians and local governments waged an early modern "war on Christmas," discouraging riotous pageants and carnivalesque rituals in favor of more personal and internalized expressions of piety. Christmas rituals, such as the "Heilig Christ" plays and the rocking of the child (Kindelwiegen) were abolished, and Christian devotion focused increasingly on the metaphor of a birth of Christ in the human heart. John Sebastian Bach's Christmas Oratorio, composed in 1734, both reflects this new piety and conveys the composer's experience living through this tumult during his own childhood and early career. Markus Rathey's book is the first thorough study of this popular masterpiece in English. While giving a comprehensive overview of the Christmas Oratorio as a whole, the book focuses on two themes in particular: the cultural and theological understanding of Christmas in Bach's time and the compositional process that led Bach from the earliest concepts to the completed piece. The cultural and religious context of the oratorio provides the backdrop for Rathey's detailed analysis of the composition, in which he explores Bach's compositional practices, for example, his reuse and parodies of movements that had originally been composed for secular cantatas. The book analyzes Bach's original score and sheds new light on the way Bach wrote the piece, how he shaped musical themes, and how he revised his initial ideas into the final composition.
The publication of the King James version of the Bible, translated between 1603 and 1611, coincided with an extraordinary flowering of English literature and is universally acknowledged as the greatest influence on English-language literature in history. Now, world-class literary writers introduce the book of the King James Bible in a series of beautifully designed, small-format volumes. The introducers' passionate, provocative, and personal engagements with the spirituality and the language of the text make the Bible come alive as a stunning work of literature and remind us of its overwhelming contemporary relevance.