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Bach the composer, like many of us today, contends with fundamental human concerns such as self-worth, the courage of trust, the acceptance of death, satisfaction with life, the hope found in joy, suffering amidst the essential beauty of the world, the misery of loss, and the majesty of redemption.Trinity I through VII, the first third of the Trinity Sundays and feast days, occurs in June and July of the Lutheran liturgical year. This part of the ecclesiastical year also includes the Feast of St. John the Baptist and the Feast of the Visitation of the Blessed Virgin Mary. Because of the latter I also include a chapter on the Magnificat.The five topics of the human condition that these Trinity cantatas principally dwell upon encompass first, the relationship of money to morality; second, the linkage between compassion and individual salvation; third, the influence of condemnation upon the sense of redemption; fourth, the correlation of identity and the need to understand otherness; and fifth, how the sacred is invested in the secular and are, thus, identical.There is a profound interrelationship among all art, an interrelationship that is parallel to the natural one our bodies dwell in. Determining, and thus causing, one's own thoughts creates one's own experience of reality; and the more this is so, the more one is free. This is not the Western freedom of choice--where to live, what to read, what to select--but a freedom dependent upon awareness of one's desires and aspirations.It is often difficult for a non-religious thinker in today's world to penetrate feelingly and with conviction and psychological trust into the works of the religious; and it is equally difficult for the religious to put in abeyance their current beliefs in order to let another's religious experience, perhaps even one that is antithetical or contrary to their own, enhance and expand their understanding of how the spiritual and the mystical can work in ways that are valid, even if not, to them, theologically supportable or acceptable.
This is the only English translation of this important book by the world's most distinguished Bach scholar.
This is the only English translation of this important book by the world's most distinguished Bach scholar. This work is widely regarded as the most authoritative and comprehensive treatment of the Bach cantatas. It begins with a historical survey of the seventeenth-century background to the cantatas, and performance practice issues. The core of the book is a work-by-work study in which each cantata in turn is represented by its libretto, a synopsis of its movements, and a detailed analytical commentary. This format makes it extremely useful as a reference work for anyone listening to, performing in, or studying any of the Bach cantatas. All the cantata librettos are given in German-English parallel text. For the English edition the text has been carefully revised to bring it up to date, taking account of recent Bach scholarship.
Johann Sebastian Bach was a Lutheran and much of his music was for Lutheran liturgical worship. As these insightful essays in the twelfth volume of Bach Perspectives demonstrate, he was also influenced by--and in turn influenced--different expressions of religious belief. The vocal music, especially the Christmas Oratorio, owes much to medieval Catholic mysticism, and the evolution of the B minor Mass has strong Catholic connections. In Leipzig, Catholic and Lutheran congregations sang many of the same vernacular hymns. Internal squabbles were rarely missing within Lutheranism, for example Pietists' dislike of concerted church music, especially if it employed specific dance forms. Also investigated here are broader issues such as the close affinity between Bach's cantata libretti and the hymns of Charles Wesley; and Bach's music in the context of the Jewish Enlightenment as shaped by Protestant Rationalism in Berlin. Contributors: Rebecca Cypess, Joyce L. Irwin, Robin A. Leaver, Mark Noll, Markus Rathey, Derek Stauff, and Janice B. Stockigt.
In 1714, the 29 year-old Johann Sebastian Bach was promoted to the position of concertmaster at the ducal court of Weimar. This post required him for the first time in his already established career to produce a regular stream of church cantatas-one cantata every four weeks. Among the most significant works of this period is Ich hatte viel Bekümmernis in meinem Herzen (Cantata 21). Generally known in English as "I had much affliction," Cantata 21 draws from several psalms and the Book of Revelations and offers a depiction of the spiritual ascent of the soul from intense tribulation to joy and exaltation. Although widely performed and loved by musicians, Cantata 21 has endured much criticism from scholars and critics who claim that the piece lacks organizational clarity and stylistic coherence. In Tears into Wine, renowned Bach scholar Eric Chafe challenges the scholarly consensus, arguing that Cantata 21 is an exceptionally carefully designed work, and that it displays a convergence of musical structure and theological purpose that is paradigmatic of Bach's sacred work as a whole. Drawing on a wide range of Lutheran theological writing, Chafe shows that Cantata 21 reaches beyond the scope of the individual liturgical occasion to voice a breadth of meaning that encompasses much of the core of Lutheran thought. Chafe artfully demonstrates that instead of simply presenting a musical depiction of the soul's journey from sorrow to bliss, Cantata 21 expresses the various stages of God's revelation and their impact on the believing soul. As a result, Chafe reveals that Cantata 21 has a formal design that mirrors Lutheran belief in unfolding revelation, with the final movement representing the work's "crown"--the goal toward which all of the earlier movements are directed. Complete with full text translations of the cantata and the liturgical readings that would have accompanied it at the first performance, Tears into Wine is a monumental book that is ideally suited for Bach scholars and students, as well as those generally interested in the relationship between theology and music.
Many come to evil; many others search for a different way to be. Animated by the work of Caravaggio, Hendrik Slegtenhorst's poems inquire, what is a pursuit of right action?Caravaggio, the murderous, brilliant 16th-century painter, depicted the decapitation of John the Baptist at the moment the act is botched: jugular severed, head attached, the saint in agony - an exemplification of humanity's predilections.Early on, Slegtenhorst accepted Somerset Maugham's admonition of the error of adopting a course of action thought to be right, even though we knew it could not bring us happiness, ever.This is the central theme to Caravaggio's Dagger, a distillation of poems from several earlier books that measures aspects of the author's own life and awareness as a distinct individual animated by Canada and culture and guided by integrity and reason.
Bach & God explores the religious character of Bach's vocal and instrumental music in seven interrelated essays. Noted musicologist Michael Marissen offers wide-ranging interpretive insights from careful biblical and theological scrutiny of the librettos. Yet he also shows how Bach's pitches, rhythms, and tone colors can make contributions to a work's plausible meanings that go beyond setting texts in an aesthetically satisfying manner. In some of Bach's vocal repertory, the music puts a "spin" on the words in a way that turns out to be explainable as orthodox Lutheran in its orientation. In a few of Bach's vocal works, his otherwise puzzlingly fierce musical settings serve to underscore now unrecognized or unacknowledged verbal polemics, most unsettlingly so in the case of his church cantatas that express contempt for Jews and Judaism. Finally, even Bach's secular instrumental music, particularly the late collections of "abstract" learned counterpoint, can powerfully project certain elements of traditional Lutheran theology. Bach's music is inexhaustible, and Bach & God suggests that through close contextual study there is always more to discover and learn.
At the end of his second year in Leipzig, J.S. Bach composed nine sacred cantatas to texts by Leipzig poet Mariane von Ziegler (1695-1760). Despite the fact that these cantatas are Bach's only compositions to texts by a female poet, the works have been largely ignored in the Bach literature. Ziegler was Germany's first female poet laureate, and the book highlights her significance in early eighteenth-century Germany and her commitment to advancing women's rights of self-expression. Peters enriches and enlivens the account with extracts from Ziegler's four published volumes of poetry and prose, and analyses her approach to cantata text composition by arguing that her distinctive conception of the cantata as a genre encouraged Bach's creative musical realizations. In considering Bach's settings of Ziegler's texts, Peters argues that Bach was here pursuing a number of compositional procedures not common in his other sacred cantatas, including experimentation with the order of movements within a cantata, with formal considerations in arias and recitatives, and with the use of instruments, as well as innovative approaches to Vox Christi texts and to texts dealing with speech and silence. A Woman's Voice in Baroque Music is the first book to deal in depth with issues of women in music in relation to Bach, and one of the few comprehensive studies of a specific repertory of Bach's sacred cantatas. It therefore provides a significant new perspective on both Ziegler as poet and cantata librettist and Bach as cantata composer.