What's going on in Worship?

Thursday, July 17, 2014

What is a Cantor?



What is a “Cantor?”

Sixth Sunday after Pentecost
July 20, 2014


Since the recent announcement that I have accepted the position of Cantor at Gustavus Adolphus College, effective August 1, several members of the First Lutheran congregation have approached me and asked “Why that title?  I though the cantor is the person who leads the Psalms on Sunday mornings.”

The confusion is understandable.  For many years, “cantor” has been the title designated to the assisting minister who leads the responsive singing of the Psalms and other sung portions of the worship liturgy.   However, as an official title, the word has been part of the language of the church for quite some time – since the Middle Ages at least.    Its root is Latin, based upon the verb “to sing,” and it denotes the chief responsibility of the title holder to lead the song of the congregation.   This emphasis upon singing asserts the primary need of a congregation to raise its voice together as one body in worship.  The “cantor” facilitates the song, in many and various ways.  Thus, a musician skilled at the organ or piano, guitar or percussion, or any other musical instrument, can be considered the “cantor” if the responsibility is to lead the communal song.

Herbert Neuchterlein provides this historical perspective in his article in “Key Words in Church Music.”[i]  The title historically has enjoyed a strong connection with both church and academia.   In Medieval times, the Cantor was the official responsible for the music in monastic, cathedral, and collegiate settings.  At this time, the ability to lead the choir, as a singer, was the most important skill of the Cantor.  Administrative duties included selecting appropriate music (mostly choral) and organizing the choir.  Prior to the Reformation, the cantor was likely a member of the clergy, but societal changes in the sixteenth-century transformed that expectation and other components of the job.  Cantors became responsible for teaching (often Latin) and were employed not by the church but by a municipality.  Johann Sebastian Bach is perhaps the best known “Cantor;” he was employed by the city of Leipzig to oversee the music at four city churches and to teach in the Latin school.  Employers at this time considered not only musical ability, but “educational qualifications, teaching experience, religious beliefs, and personal conduct.”[ii]

Lutherans have often preferred the term Cantor to describe the church musician.  This may be an historical nod to the precedent set by musicians such as Heinrich Schütz and J. S. Bach. For an academic setting such as Gustavus, the term Cantor is quite appropriate, considering Neuchterlein’s observation “because of his dual role in the school and the church, the German cantor provided an important liaison between the clergy and the teaching staff.”[iii]  Lutherans have also respected the term because of the theological importance designated to music as a primary means to proclaim the Word of God.  

Last, a couple of quips from the poster “The Role of the Cantor,” produced by the Association of Lutheran Church Musicians.  One, “the cantor uses whatever musical resources are available, using them in a manner appropriate to the talents of those serving and the needs of the people who are served.”[iv]  Two, “the cantor leads the earthly assembly in a foretaste of John’s vision of the heavenly assembly in which all creatures give praise, honor, glory and power to the Lamb.”[v]


[i] Herbert Neuchterlein, “Cantor,” in Key Words in Church Music, ed. Carl Schalk, Revised and Enlarged Edition (Saint Louis: Concordia Publishing House, 2004), 71 – 73.
[ii] Ibid., 72.
[iii] Ibid.
[iv] “The Role of the Cantor,” poster produced by the Association of Lutheran Church Musicians, www.alcm.org
[v] Ibid.

Sunday, July 6, 2014

ELW Setting Eight



Sunday, July 06, 2014

Fourth Sunday after Pentecost

ELW Setting 8

We’ve been singing music from Setting 8 in Evangelical Lutheran Worship for a good part of the summer.  This setting lends itself well to leadership from the piano, with percussion, bells, flute, and other instruments involved.   It could be called the “contemporary” setting in ELW, since the composers of the music within are associated with a number of musical groups or worship styles that tend toward the praise band side of the liturgical spectrum.  

However, these pieces are not really that new or part of the most current musical expressions in the church!  Consider this:  I first encountered the “Kyrie eleison, on our world and on our way” either as a camper or a camp counselor in the late eighties (which is the decade my children consider “way back when” when getting ready for a themed dress up day at school).  And the creator of the setting of “This is the Feast,” John Ylvisaker, will turn eighty in 2017.  John’s life story is fascinating and his mission has always been to proclaim the Gospel, but his days of being avant garde were sometime in the early seventies.  

Setting 8 is a collection of music created by different composers who have explored the expression of liturgy in a folk or pop oriented style, all the while remaining very faithful to the texts of the historic liturgy and to the theology which Lutherans uphold.  The music is quite melodic, with some rhythmic syncopation representative of the style, and fairly easy to negotiate as a congregation.  Some of the contributors are well known to the broad community.  Jay Beech, who composed the lovely “Holy, Holy, Holy Lord” and “Lamb of God” was a mainstay at national youth gatherings for many years and now continues to engage music and theology as the director of the Center for Worship and Music Studies in Minneapolis.  This latest project is an effort to teach and guide the practice of worship music that is strong in both theology and musical craft.  Larry Olson, a member of Dakota Road, created “Kyrie eleison.”  He is still active as a leader and composer in the Sioux Falls area, creating liturgies and songs that do engage our contemporary needs, wishes and prayers.  Others who have contributed to Setting 8 are active church musicians, including Phil Kadidlo, Robin Cain and Dennis Friesen-Carper.

I hope that a little bit of background helps you appreciate this setting a little more!  I’ve always enjoyed how well our congregation sings this setting and how it allows us the opportunity to explore a different musical style during the more relaxed times of summer. 

Saturday, June 28, 2014

Contemplations on Musical Style



Sunday, June 29, 2014

Third Sunday after Pentecost

Musical style in worship

Two Sundays ago we worshiped “indoors”/”outdoors,” with music led by members Steve Kidder, Kirby Taylor, Dan Marlow, and Cassi Lamb.  (We were “indoors” in the Dining Hall because of the rain, although we were supposed to be “outdoors” honoring God’s great creation.)  

To some, the musical leadership that morning might have been a Praise Band.  To others, it might have been a group of talented members offering their gifts of music in a new style.  To some, it might have been unfamiliar and unwanted, while to others, it might have been a welcome breath of energy. 
Needless to say, the style of the music that morning was certainly different than what usually occurs at First Lutheran.  We have often loosened up and tried something new for our outdoor services.  Last year we celebrated a bluegrass liturgy; in some years, we’ve been treated to a Polka Mass. 

The question of style in worship often opens a can of worms, because many hold dearly held and tightly formed beliefs about what style is appropriate.  “Worship Wars” was a name given to the argument between the traditional and contemporary worship camps in the past 20 years.  However, one generation later, no clear victor or conclusion to the argument seems apparent.  

Instead, thoughtful commentators have shifted the question beyond style.  Rather than asking which style of music is better (Bach or Rock), the question looks at context, purpose, intent, experience, and other elements.  There is a focus upon the texts sung in worship, or the success of a given style to unite all the voices of an assembly together into one voice.  There is a consideration of intent – that is, wondering if the music is assisting the assembly in doing what it intends.  Does the music help us pray, weep, shout for joy, celebrate, or express reverence.  

One aspect of intent that seems to be fading is the notion that the style of music we sing will “attract” a certain segment of the population, and convince them to come to worship.  That is a shallow stream.  Paul Manz once said that “the music might woo the people, but it is the Word who will win them.”[1]  (And, I don’t think Dr. Manz was talking about rock and roll!)  A new sense of abandoning the consumerist model of organizing worship in favor of embracing a missional model is allowing worship leaders to focus upon the essentials of worship that form new disciples.  Word, water, bread and wine are the primary elements of our worship at First Lutheran, and they transcend musical style.  

To be fair, there are plenty of reasons to be cautious about singing in some styles over others.  I find that one of the primary difficulties of singing music in the popular vein is that of navigating the soloistic syncopated rhythms.  And, often, the lack of musical notation, with only words given, leaves me singing in a rhythmic swamp.  Or, the greatest aggravation – the excessive volume of an amplified group that overwhelms all ability to hear each other, much less our self.  However, these are problems that CAN be fixed, if desired.  

There are many more nuanced elements in this discussion.  I’ll leave you with a quote from a recent article in CrossAccent, the journal of the Association of Lutheran Church Musicians.  The author, Ron Rienstra, in contemplating the style of the praise band asks this: 
What we need to explore is this: does the new music help people to participate more fully, more actively, more intelligently?  Does it deepen their prayer and lift up their spirits?  Does it call forth their presence to engage the presence of the Triune God who meets them in worship?  The surprising answer, at least in those churches where the congregation has not lost its voice altogether, is a qualified yes.[2]
 
In short, the popular style IS well-suited to certain types of expression in worship.  Maybe not all.  But, it is a voice among many that should not be dismissed without any congenial contemplation.


[1] Scott Hyslop, The Journey Was Chosen: The Life and Work of Paul Manz (Saint Louis: MorningStar Music Publishers, 2007), 1.
[2] Ron Rienstra, “Audio Technology in Worship: Keeping the Central Things Central, “ CrossAccent Vol. 21, No. 3 (November 2013), 29.