Archive for March, 2012

Notes from the building committee

I have been a member of the All Saints building committee since the fall of 2005. I’ve been part of a lot of different conversations about how to move forward with building, I’ve been present for several discussions with multiple architects, and I’ve helped evaluate a lot of possibilities. What I haven’t been part of is any actual building — for one reason or another, it’s only now that we’re maybe, hopefully, really and truly this time within striking distance of actually being able to seriously move forward on the next step of designing and constructing All Saints’ permanent temple. I sincerely hope to have more to say about that in the coming weeks.
In the meantime, I got asked recently by a friend who is part of the building discussion at a mission in a different state how I might state the lessons that I think I’ve learned from the nearly seven years of being part of the project at All Saints. We had a lengthy conversation, and he asked if I could sum it up as a list of principles that he could circulate with his priest and building committee. This is what I came up with:
  • Principle #0: What you are building is a temple that has as its principal function the worship of God according to the practice and tradition of Orthodox Christianity. You are not building Sunday school classrooms that happen to have a room attached where services can happen if enough people show up.
  • Principle #1: The most cost-effective way to do anything is to do it right the first time.
    • Principle #1a: You can’t get a good deal on something you don’t want.
    • Principle #1b: So expect to pay for it. Be happy to pay for it, because if you don’t pay for it now, you will pay much more later for not paying for it now, and the worker is worthy of his wages.
  • Principle #2: Build in the midst of your people.
  • Principle #3: Site and design well from the get-go. That will make it easier to build in stages if you have to, not harder. See also principles #0-2.
    • Principle #3a: If you must build in stages, do not build as your first stage something that a majority, or even a plurality, will find comfortable to remain in indefinitely. Built into each stage must be the impetus to move on to the next stage.
  • Principle #4: Build something you want still standing there in 200 years. At minimum, plan to build the church where you want your grandchildren’s wedding to happen. If you follow principles #0-3, then this will be the natural result. If you don’t, it will be much harder to accomplish.
As I said, this has all come out of what I’ve seen go in to the planning process. I may have a totally different list once I’ve seen what happens when real hammers are swinging. It’s also obviously a list of “core ideals” rather than a step-by-step guide — this doesn’t tell you how to manage a capital campaign, for example, and it doesn’t tell you how to handle contracts and bidding so on. All very, very important things. This is, put simply, what I suggest as what the assumptions should be at the beginning of the project as the concrete things take shape.
For those of you who have been through building projects — do these jibe with your experience? What am I leaving out? What do I have wrong?

Addenda to Part the Third: Never before has so much been said about so little

It’s been close to a month and a half since I’ve had a chance to return to telling this story, and believe it or not, there have been a couple of people who have asked, “Hey, when are you getting back to that?” Of course, then there was maniacal laughter on the other end of the phone, followed by something that sounded like maybe one person being subdued by several, so you have to consider the source. Anyway, the last installment dealt with my religious formation from the end of my seventh grade year to the end of high school, approximately 1989-94. We’re effectively dealing with the years of my adolescence — messy years in any kid’s life, to be sure, and I’d rather this not turn into an after-the-fact tween confessional, but there are maybe some details worth talking about.

If I had to come up with a particular narrative arc to describe those five years of my life, I suppose I might call it a quest for community. I had a number of interests, and I tried to find ways of using them to make friends. Taking after my dad, I took up the guitar, first learning from him and then from a teacher, a great guy named Dave Head. I became a reasonable rhythm player, and I could learn the mechanics of other peoples’ solos pretty quickly, and so I tried to see what I could do about getting into a band. Can’t say it worked terribly well; bottom line is that I was neither cool enough as a person nor flashy enough as a player to be terribly attractive to anybody who actually knew what they were doing (plus I couldn’t exactly afford the highest end equipment). Eventually my teacher and I realized that being a rock guitar player just didn’t fit my personality — and part of it seemed to be that I actually had a teacher and wasn’t self-taught — and he put a piece of Bach in front of me and said, “Learn this. See what it does for you.” That marked my first step into the world of classical music, and my life was not to be the same. Anyway, I became acquaintances with some other band-minded musicians my age, and I got the impression that they respected my efforts and enthusiasm even if I wasn’t really up to snuff as a performer (or perhaps I have just wistfully constructed the memory of that impression), but it just wasn’t meant to be.

In January of 1990, winter trimester of my 8th grade year, my mom brought home a computer. It was an old IBM XT — two 5.25″ floppy drives, no hard drive, 128k RAM, monochrome monitor with no graphics card, and an internal 1200 baud modem, all running on PC-DOS 3.0 (as I recall — might have been 2.0). It also came with a printer — a Commodore 6400 daisywheel model that was larger and heavier than the PC and had something like a 6 characters-per-second output. The whole setup was a dinosaur even for 1990, but it had cost all of $100, and I’ll tell you what, I squeezed every last drop of value out of that $100. My first computer was an Atari 800XL that was a Christmas present in 1983, but I had never been able to quite figure out how to get the use out of that machine I wanted. The IBM, with all of its capabilities current to, well, at least 1985, I was able to still use in 1990 for word processing (even if it did take 20 minutes to print out a lab report), uh… word processing, and… well, word processing…

…but then I realized it had a modem.

In seventh grade, much like many other adolescents of my generation, I had read, and been captivated by, Orson Scott Card’s Ender’s Game and Speaker for the Dead. As a kid in “gifted programs” (whatever that meant) who seemed to have a hard time not being a target for others, obviously there was a lot of relatable material. Particularly fascinating, however, was the way that Valentine and Peter took over the world via some kind of anonymous electronic presence.

So when it was pointed out to me that the modem allowed me to use my computer to call up things called “bulletin board systems” — well, that just sounded like the coolest thing I had ever heard of. An issue of Puget Sound Computer User provided some phone numbers, and soon I was “Synthman” (just sounded cool) on Miranda S. Station, as well as “Demosthenes” (and that was the sound of everybody who’s ever read Ender’s Game rolling their eyes simultaneously) on The Centuriate Assembly and other boards. Here it was, a social (arguably) context where it didn’t matter what I looked like, whether I was awkward — it was entirely a matter of how I was able to express myself. And, while I had a bit of a learning curve about the etiquette and protocol of BBS interaction, I found I was able to express myself reasonably well.

My parents were not entirely thrilled; when the topic of BBS in-person meetups arose, it became a real conceptual problem for them and a bit of a catch-22 for me. These were largely high school and college people; I was in the 8th grade. “What could possibly be a good reason that somebody in high school or college would want to spend time with somebody your age?” was the barrier for them. The thing that was crazy-making for me was that they already knew full well that I had always tended to get along better with people older than me, but the entire idea of establishing any kind of basis for interaction independent of concrete external factors was completely foreign to them. It also meant that I was hearing concerns expressed about establishing online friendships for purposes of kidnapping and sexual abuse years before instances of these became national news. Anyway, eventually my parents relented, and it just became something that I was regularly involved with. I didn’t do any extracurricular activities in junior high, so BBS-land rather became my social circle. What in-person friends I did have in junior high seemed to follow me into the electronic realm; among this group is one Eric Rachner, a computer security expert and famous Seattle urban golfer. I remember going to his house and him showing me their Prodigy subscription; shortly after he came over to my house and saw what I was doing on various boards, he had written his own BBS hosting software.

My interactions on BBSes had a great deal of decisive influence on my musical tastes. My guitar playing took me down a path that included Joe Satriani, Steve Vai, and lots of classic and progressive rock like Led Zeppelin and Rush (which also led to a brief dalliance with Ayn Rand in eighth and ninth grade); the BBS folks turned me on to Cocteau Twins, Lush, Gary Numan, the Smiths, et al. — everything a socially awkward young man needed in the early 1990s. Cocteau Twins in particular was my first foray into singing where there was an assumption that you weren’t necessarily going to understand the words, which was an important leap for me to take.

My taste in music also brought to my attention the Seattle bands that would eventually hit the big time — Soundgarden, Alice in Chains, Mother Love Bone (Pearl Jam’s predecessor), all right around the first wave of major label debuts hit from these acts (i.e., the first batch to be entirely ignored). I also recall the death of Andrew Wood (Mother Love Bone’s lead singer) being announced on one of the BBSes I frequented by somebody who was a friend of his. I can remember doing a presentation for my ninth grade Social Studies class sometime in the spring of 1991 about Seattle music starting to get national attention; Queensryche’s “Empire” and “Silent Lucidity” were getting some play on MTV, as was Alice in Chains’ “Man in the Box”, but it was to be another six months or so before the hype would really hit with Nirvana’s Nevermind, so for the most part I remember a lot of vacant expressions on the part of my classmates during the talk.

My favorite Seattle band from the period was called Hammerbox. Right before I started my sophomore year of high school, I wandered into their Bumbershoot show, Labor Day weekend 1991, knowing nothing about them except that they were supposedly good, and I didn’t really want to go with my parents to see Tony Bennett. They were amazing. Carrie Akre was a great rock singer and had a stunning stage presence; I’m pretty sure that just about every guy who ever saw one of their concerts developed some kind of crush on her, and I was no exception. The songs were balls of energy that bounced through the Mercer Arena (a trope in their press clippings was that their sound was “whirling”), and all I knew coming out of there was that I had to find their CD, I had to see them again live, and I had to find some way to make Carrie fall in love with me. Well, I accomplished two out of the three; I was lucky enough to get to see Hammerbox a total of three times over the next couple of years, and I found their album. Carrie I would eventually meet and get to be at least friendly acquaintances with for a brief period in my early 20s, but, you know, by that point we had both moved on, you know what I mean?

Hammerbox, by the way, was a great cautionary example of what could happen to a Seattle band. I still maintain that the self-titled C/Z Records debut is one of the best releases of any local artist from that period; “When 3 is 2” should have been picked up as a radio-friendly hit for the same reasons that “Smells Like Teen Spirit” was, and Carrie should have been somebody that the label realized could have been a gold mine. They signed with A&M Records, Soundgarden’s label, released Numb, their major-label debut, in 1993 (complete with a redo of “When 3 is 2”, clearly recognizing its potential as a breakout hit), and… well, and nothing. No MTV play, no airplay, nothing. Part of the trouble is that Numb sounded like somebody had tried to make a Nirvana record with Carrie behind the microphone, and even “When 3 is 2” came across as overproduced in all the wrong ways, as though the producer and engineer had completely misunderstood what made the song work both onstage and on the first album. Everything that was distinctive about the band’s stage presence and live sound had been sort of run through a grunge filter, and as a result there was nothing to distinguish the album. It’s sad, because the songs that are on the album were great live; on the CD, something just didn’t work the same way. By 1994 the band had broken up, and Carrie went on to form another band called Goodness… where just about exactly the same series of events happened, beat by beat, right down to the major label debut that should have been a smash but went nowhere because clearly the A&R guys had a completely misinformed picture of what they were selling. Girl just could not catch the break that she should have. Hammerbox had a very brief reunion about 8 years ago or so, but it doesn’t seem to have been meant to be.

In 1991, I started my sophomore year at Inglemoor High School. For the most part, all of my junior high friends were heading off to Woodinville High School, so I was faced with starting afresh, for better or for worse. As it worked out, this problem largely solved itself. For some reason that was never made clear, the schedules we had received in August were tossed out and completely reformulated right before the beginning of the year, which left me with some unexpected blanks in my day. In a move that turned out to be pivotal, I decided to take a bunch of English electives, which meant that in the fall I took both Speech and Drama, and in the winter I took Journalism. The combination of Speech and Drama did much to bring me out of my shell; I found that I could speak in front of people without really caring what they thought, and I also found that I had some ability to be onstage.

I auditioned for the fall play, a 1920s period piece from the 1950s called The Dark at the Top of the Stairs by William Inge (perhaps best known for the Warren Beatty film Splendor in the Grass). Much to my surprise, I got the part of Sammy Goldenbaum, a key supporting role, and what do you know? Suddenly I had a social circle, suddenly I had something to do after school, and suddenly I had something that I seemed to be good at. Dr. Chumley in Harvey followed in the spring, as well as the “Best New Actor” award from the drama club. Journalism, as it happened, was also something I turned out to be good at, so for my junior year, Advanced Drama and the school paper were both rather foregone conclusions.

Junior year was very busy indeed; PSATs, newspaper, and lots of shows. Clement in The Wisdom of Eve, Norm in Present Tense, Stuart in The Enigma, and then in another pivotal happenstance, Doody in Grease!. Short version there is that I knew a musical was coming. I hadn’t sung since elementary school, but I figured I had two options: try to sing and maybe get a role, or not try to sing and definitely not get a role. As it worked out, I was the only guy, besides the kid who was the foregone conclusion for Danny, who was able to hit Doody’s high notes in “Those Magic Changes” without looking like he was in pain, and I could play the guitar. As for the high notes, all I can say is, I didn’t know they were supposed to be high. It was a positive enough experience all around that I decided to do choir the next year, which became another pivot point, and I won the drama club’s Best Supporting Actor award that year.

Still another pivot point was my decision to tag along with Woodinville High School on their trip to the International Thespian Society’s high school festival at Ball State University, Muncie, Indiana, June 1993. We didn’t really have the money for me to go, but I was bound and determined to make it work. I participated as fully as I could in the fundraising, and particularly since I was the only one doing that fundraising at my own high school, I was able to do pretty well. It all worked out; I went, had a ball (as it were), and even came back with my first girlfriend.

Here I should note that just because I was in theatre and had a social circle, it didn’t automatically solve all of my awkwardness. Our theatre crowd at Inglemoor wasn’t made up of The Beautiful People in the first place, and we all had our eccentricities, to say the least. Even in that context, I was a late bloomer, and kind of tended to be The Nice Guy Who Was Everybody’s Friend rather than anybody who girls might look upon with interest beyond that. I certainly had my share of girls I was interested in, but it was plain that it just wasn’t reciprocated. There was a lot of fumbling on my part my junior year with respect to The Girlfriend Issue, and it was all very frustrating.

A practical point is that I didn’t drive; I had taken driver’s ed the summer after my sophomore year, but Dad was very strict about the parameters of me practicing; short version is that unless he was the one in the passenger seat with nobody else in the car, I was not to be allowed to practice — he did not want me driving with my mother under any circumstances, for reasons I’m still not certain I understand. Anyway, because — as I’ve suggested — he and my mom were enduring their own circles of hell around this time, that meant he did not generally have the energy or presence of mind to allow me to drive, and the few times that he did, he argued with virtually everything I had been taught in class. His fear turned to anger so rapidly in those rare occasions that it was not an uncommon outcome for us to be pulled over with him screaming at me while I was sobbing. I almost failed the class itself because he refused to let me practice outside of class; his argument was, “We’ve paid for them to teach you to drive. If I’ve signed a check to relegate that responsibility to them, why is it still my responsibility to let you practice on my time?” The behind-the-wheel instructor (a kind gentleman, even if he was somewhat bewildered at my situation, named Vance Spangler) eventually realized what was happening, took pity on me, and started spending extra time with me outside of class so that I could pass the behind-the-wheel portion. For several months after the class was over, Dad and I had a ritual; I would go with him somewhere, ask if I could drive, and he would say, “No, not today.” If I asked something along the lines of, “If not now, when?” he would get mad and say, “When I think it is the right time. You driving is not at the top of my list of priorities right now, so drop it. I’ll let you know when you can practice.” There came a point when finally he said, “I want you to forget everything you learned. If we’ve satisfied a formality with you taking the class, fine, but I will be the one to teach you how to drive.” I thought that was a sign that we would be practicing more often, but it wasn’t, and before long he moved back to Alaska anyway (I’ll get to that). As I have said, this was a very difficult period in our lives at home, so this all has to be understood in that context, but it was what it was, and the practical effect was that I was The Kid Who Always Needed A Ride. Not exactly something to endear one to members of the opposite sex.

My not driving, incidentally, led to one of my more infamous goof-ups with the newspaper. Through Say Anything… and Singles, I had become somewhat enamored of Cameron Crowe, and was inspired to try to get an interview with Hammerbox for the school paper. I wrote letters to both The Rocket, the local rock weekly, and C/Z Records, trying to see what I could come up with. Turned out the person I connected with at The Rocket was the girlfriend of Harris Thurmond, the band’s guitarist, and she sent me a Hammerbox press kit as well as put me in touch with Harris. Harris and I talked on the phone several times, he was more than amenable to the idea, we set a date and a time, I found a photographer who could also drive, and we were set.

Except that I, the non-driver, had no idea how to get where we were going. I had assumed the driver/photographer would, since she spent a lot of time in Seattle. She assumed I would know how to get there. I had an address, and that was it — in 1993, long before the days of GPS or Google Maps or high schoolers having cell phones or things like this.

After about an hour and a half of driving around downtown Seattle, it became clear we weren’t going to find the place. When I got home, I tried calling Harris, I explained to his answering machine what happened as apologetically as I could, begged for a rescheduled time, and… yeah. Never heard from him again. “Getting Hammerboxed” shortly became a new expression amongst the rest of the newspaper crew.

Anyway, I was talking about my somewhat late development on the girls front. Somehow in the run-up to the Muncie trip (as Anna Russell might say, “D’you remember Muncie?”), I befriended a nice Woodinville High School girl who was on the tech end named Michelle. There was a level of mutual attraction, the week in Indiana turned out to be a good context for that to be investigated, and there it was. It wasn’t to last very long, but she has remained a good friend throughout the last twenty years regardless, so I guess it couldn’t have gone too horribly badly.

So, I was starting up my senior year as Drama Club president, editor of the school paper (getting Hammerboxed and all), and I had a girlfriend finally. I was getting ready to start what seemed like would be a triumphant last year of high school…

…and I got knocked down a few pegs, and I found myself going in a totally different direction by the end of the year than I thought I was going at the beginning.

That summer, Dad got an offer from a friend of his in Alaska to come work for his family’s bank in Anchorage. I have said that 1986-1993 represented years of hell for our family. This represented, more or less, the end of part of that hell for Dad. His attempt at being a small businessman in the suburbs of Seattle had gone nowhere fast since the rise of big box office supply outlets, to say nothing of Costco, and he was spending 70+ hours a week just trying to not sink too quickly. He had contemplated other options over the years (including the one he eventually took in 2003, Arizona), but could never quite bring himself to pull the trigger on what it would take to make the move. He had let go all of his employees, he was doing absolutely everything himself (except filing, that was my job), and there was no real way for it to get any better. As he said later, his friend lured him back to Alaska with one word: “Saturday.” He couldn’t get out of there fast enough; he closed up the shop as quickly as he responsibly could, and in September of 1993 he left for Alaska, marking the last time he was a regular, everyday part of my life. My mom and I stayed in Seattle so that I could finish high school; it was brutally difficult for both of us, but the options were between bad and worse. Staying was hard, but leaving would be harder.

In the fall, there was good news and bad news on the theatrical front. We were doing another musical, West Side Story, and I had my sights set on Riff. I knew there was no way I was going to be cast as Tony (that already seemed to be intended for the guy who had played Danny Zuko), since I wasn’t a good enough singer, but if I approached Riff as an acting challenge, then that could work. I was also enamored with Russ Tamblyn at the time — I had gotten into him thanks to Twin Peaks, and had become really impressed with his multitalented work in West Side StoryFastest Gun in the WestSeven Brides for Seven Brothers, and so on. Well, I got the part, but I also got totally shut out of the fall play — a student teacher was directing that one, and she decided she wanted to go with a cast that didn’t consist of the “regulars”. Well, fair enough, but it was the first time I hadn’t been cast in something in two years, and it stung a bit, to say the least (particularly when, late in the game, I was asked to be on standby for one of the roles when that particular cast member got a bit flaky).

I started Concert Choir at the same time, and it became very obvious to me very quickly, between that daily experience and West Side Story auditions, that I was well behind where I needed to be vocally. So, I started taking voice lessons from the guy all of the great singers in choir and in the musical were with, Dennis Kruse. No, we couldn’t really afford it, it meant giving up guitar lessons, but the choir director not only was able to get Music Boosters to pick up part of it, she herself paid for a chunk out of her own pocket. We made it work.

It was in this context that I was quite unwise with my heart for the first time. I won’t go into this story too terribly much (it’s boring, it’s exactly the kind of “tween confessional” nonsense I don’t want this to turn into, and I don’t really want to tell those kinds of stories about somebody who has a totally different life now), but I’ll just say that the main problem was that I fell in love with a voice and not a person, my surrounding circumstances were such that they constituted an emotional vacuum, and as a result the person to whom that voice was attached wound up getting the full force of my attempt to fill that vacuum, which was far more than she should have been expected to handle. It was a mistake that wound up being far more painful before, during, and after its making than really should have been the case for a high school relationship, but there we are. Under different circumstances, I would have been better equipped to keep what was going on in perspective, but that wasn’t what I had to work with at the time. Έτσι είναι ζωή (Greek for “C’est la vie”, which is French for “Life sucks, get a helmet”).

(Somewhere in here I finally got my driver’s license. Didn’t do me a heck of a lot of good without a car, and that was still a few years away.)

The upshot of that, though, was that opera first came onto my radar. This girl was being primed big time for the opera world, and my thought was, “Well, if she can do it, I can do it.” I sometimes gloss this by saying that I got into opera to impress a girl, which is not entirely untrue by any means. Thing is, I wasn’t really an obvious candidate vocally for that kind of thing — I had, effectively, an actor’s singing voice. I could carry a tune well enough to get through musical theatre, but I didn’t have the clear, clarion instrument that theoretically one should have if they want to be on the operatic stage. I wasn’t a “natural voice” by any stretch of the imagination. Still, I kept at it, and little by little I got better. Opera, I thought, would be the perfect melding of the things I was trying to be good at, acting and singing — so what if I didn’t know anything about it and had never been to one? I could act, and I was learning to sing. If I could get better and keep getting better, then it would be workable. Everything else was just detail. Somewhere in here I got admitted to Western Washington University; it was the only school I had applied to (being broke sort of made the whole exercise of applying for colleges moot), it was where we had talked about me going since sophomore year, and while the looming Alaska move meant that its advantages of location and being in-state were called into question if not eliminated entirely, I figured hey, what the heck, I’ll do a double major of theatre and music. No problem, right?

Being newspaper editor, by the way, was a disaster. Short version is that I was doing too much. Concert choir, jazz choir, theatre, voice lessons, school paper — I just wasn’t able to be the guy who could stay and put the paper to bed no matter what. The teacher who was the advisor later told me that he had had that concern from the beginning, but he figured if anybody could successfully keep all the balls in the air, it would have been me. “All you proved is that nobody can do all of that, which isn’t your fault,” he said, but he asked for my resignation anyway, and I was smart enough to know that retreat, at that point, was the wiser part of valor.

West Side Story went well, but some of us got stupid and decided to ruin closing night by replacing the fake profanity in the script (“…when you’re a Jet, if the spit hits the fan…”) with the real words. It was my idea, the impetus came from me, and I’ll totally own that; it was a dumb, dumb, dumb stunt, even moreso since the superintendent of the school district was in the audience that night. A two-day suspension and six hours of Saturday school later, and it was evident to me that things like that really weren’t as cool as they seemed when you were thinking them up.

Even so, I got cast as Charlie Baker, the lead role of Larry Shue’s The Foreigner, the very last play of my senior year. It almost didn’t happen (after the West Side Story incident, the principal wanted to make not casting me a condition of allowing the play to go forward, since she had concerns about its subject matter to begin with), but it did nonetheless. All I will say about it is that it, in my own estimation, it was the best performance I ever gave anywhere in anything, and I won the drama club’s Best Actor award that spring. Unfortunately, the audio levels of the videotape were set too low, so there is no way to get anything useful out of it and you’ll simply have to take my word for it.

I also had a curious experience that year going to an open call for the role of Robin in what was then being called Batman 3. If you ever see the name “Mali Finn” in the credits for a movie as the casting director, well, I met her, I still have her card, and I even got a callback (which was the same night as the winter formal, but there you go). They wanted an unknown, they wanted somebody who could be believably street smart, and presumably they wanted somebody who was going to be shorter than Michael Keaton (who was still attached to the part of Bruce Wayne at that point). Well, I was unknown, at least (I’m a good 3 inches taller than Keaton), and of course it didn’t get any further than that, but it’s one of the cool things that I can say happened to me in high school. Obviously, since they ultimately went with Chris O’Donnell (over, it was rumored, Leonardo DiCaprio and Christian Bale), I’m inclined to believe that they were never seriously looking for an unknown to begin with, but who knows.

I had other interesting run-ins with show business; our drama teacher also worked for one of the big casting agencies in Seattle, and she would try to find opportunities for her students where she could. I read for a couple of commercials, and also read for a part in a movie we weren’t told the name of, but a couple of years later I was sitting in the audience for Mr. Holland’s Opus and realized I was watching the very scene I had read in the casting office. None of these came to anything; the one thing that actually happened was getting to work for three days as an extra on the movie Mad Love with Chris O’Donnell, Drew Barrymore, and Matt Lillard. (Don’t bother looking for me; everything I was in got cut. Still, you can see a bunch of my friends very prominently in several scenes.)

My dad flew back from Alaska the day before my high school graduation. We did some packing up of the house. The next day, I graduated high school. The day after that, my parents flew to Alaska together, and I spent the night in the house by myself. The day after that, movers came, packed everything, and put it on a truck to Anchorage. I also had a voice lesson that day; out, at long last, came a voice that was clear, strong, had even vibrato, and extended up to a high E flat. Dennis got up and gave me a hug, saying, “I think you left your kid voice at the graduation ceremony.”

That gets me through high school graduation, so I’ll stop there. As I said before — after that, things got complicated.

I should add that I would have never survived the high school experience without some excellent teachers who made it a point to take an interest in me and care what became of me — some in big ways, some in small ways, but all in important ways. Dennis Kruse, Laurie Levine, Judy Filibeck, Sean Burrus, Tim Curtis, Bob Engle, Hjalmer Anderson, Dave Head, Bob Stewart, James Wilson, Vance Spangler, and Sheri Rosenzweig are all the main teachers I think of; thank God for all of them.

Brief recap of recent travels

Last month I was fortunate enough to be able to attend, and present a paper at, the Patristic Symposium of the Florovsky Society at Princeton University. I had also been looking for the right opportunity to visit Holy Cross Greek Orthodox Theological Seminary for about the last year or so, and while I missed the opportunity that I had really wanted (I had wanted to coincide with Ioannis Arvanitis’ campus visit, but I wasn’t told it was happening until after it had already happened), I decided that since I was going to be out on the East Coast anyway, I may as well roll a trip to Boston into the travel for the Florovsky Symposium.

I had never been to Princeton before. It was reasonably easy to get there from Newark Airport via train, it’s a lovely little town, and the campus is quite picturesque. It was a good opportunity to see some people I don’t get to see very often; I was able to catch up with an old Jacobs School of Music buddy of mine, Ben Eley, who now works for the university in a decidedly non-musical capacity and whom I hadn’t seen since summer of 2006, and I also was able to stay with our friend Paul who lives nearby. Alexis and Eugenia Torrance, with whom I’ve crossed paths a number of times over the last few years, were there, as was Seraphim Danckaert, whom I first met in the summer of 2004 when he was studying Romanian here. Ioana Patuleanu, a former All Saints-er who relocated to New Jersey last year, was there. My friends John and Katherine, both students at Holy Cross, also came down for the conference, and I rode back to Boston with them afterward.

It was also a chance to finally meet Fr. Andrew Damick in person, with whom I have been friends in the digital world for the last few years. We met for breakfast at PJ’s Pancake House Friday morning before heading over to the conference, and I think found that we are reasonably like-minded on a number of points.

As we walked over to the conference, I saw Fr. Benedict Churchill and Dn. Gregory Hatrak of SVS Press unloading boxes of books. I had met them at Oxford last summer, so I made a point of saying hi and taking one of the boxes to be of help. Well, no good deed goes unpunished; as I set the box down where they told me to put it, I managed to catch something at exactly the wrong angle with exactly the wrong amount of tension, and ripped open the crotch of my trousers.

Do note that this was also the day on which I was presenting my paper. Since I was staying with Paul, whose house was some 5 miles away, there was very little I could do except make sure my jacket was draped strategically and deliver my paper from behind a lectern. This is the kind of thing that happens to me.

Nonetheless, the paper was well-received and got a couple of good, productive questions. The rest of the conference was really interesting, although it was a curious reversal for me; usually I’m a little too ecclesiastical in my focus to neatly fit in with my history colleagues, but here, I was clearly a historian amongst theologians. Well, there we go.

Saturday evening John, Fr. Andrew, Alexis, and I were able to help chant Vespers for the Princeton Orthodox chaplaincy — for that service, in no less of a location than the Princeton Chapel itself. That didn’t suck (although the choir director looked a little shell-shocked at the end and said, “It’ll be lovely to have you all in the choir tomorrow morning, but I think maybe we’ll do a little less Greek chant”). I also got to briefly see an acquaintance I had made in Athens 3 years ago, who just happens to now be at Princeton and was at Vespers (even though she herself is Catholic). Small world. Following Vespers, Paul, Fr. Andrew, and I had really good Indian food for dinner, and then it was back to Emmaus for Fr. Andrew.

Sunday morning, following Divine Liturgy at the chaplaincy, Paul, John, Katherine, and I had breakfast at PJ’s (I just had to do it one more time), at which point the New Jersey leg of the trip had to come to a close, and it was time to head to Boston.

Holy Cross was a great trip; I met some neat people, including fellow blogger Kevin Edgecomb, I had some very good and productive conversations with members of the faculty (I’m contemplating spending a year there while I’m writing my dissertation), I was able to sit in on a number of good classes, especially the Byzantine chant classes, I got to sing in the left choir for a handful of chapel services, and, as with Princeton, I was able to make some new friends and catch up with some existing friends whom I don’t get to see all that often. Something that was a little unsetting was that there were people I met who said, “Oh, I know you! I read your blog!” Well, there we go.

Alas, I wasn’t able to get a Holy Cross shirt; I was told that they only place one order a year, and the larger sizes go quickly, so thus is life. I had to get some item of HCHC swag, though, so I bought a scarf.

One of the great things about the Holy Cross visit was seeing the current level of Antiochian representation there amongst the seminarians. There are 12 AOCANA guys there right now who are all getting a good grounding in Byzantine chant from Grammenos Karanos, good liturgics in the chapel (including the experience of antiphonal choirs being normative), and exposure to Greek and Arabic. This all seems like good stuff to have happening. One of the Antiochian seminarians I met was Rassem El-Massih, whom I’ve heard about for years but had not yet met — he’s an excellent cantor from Lebanon and all around good guy, it seems, and we had a really positive conversation my last morning there. He had some very encouraging things to say about the future of traditional Byzantine chant in the Antiochian Archdiocese, and I told him a bit about the objectives of the St. John of Damascus Society. Hopefully the Society can be part of the efforts he was talking about.

By the way, if you’re a single person considering going to Holy Cross, do be aware that the dorm rooms are tiny. And I mean tiny. Word to the wise.

Anyway, after three far-too-short days in Boston (which, honestly, I didn’t get to see much of because the seminary trip took up all the time I had), it was time to take the train back to Newark and fly home.

And then it was time to start preparing for my next trip, this time to Emmaus, Pennsylvania to give a couple of talks on music at a Lenten retreat at St. Paul’s Orthodox Church, Fr. Andrew Damick’s parish.

I arrived at St. Paul’s the evening of Friday, 2 March, just in time to help sing an Akathist service. Their building is a repurposed valve machine shop; in terms of layout, it’s not unlike All Saints, low ceilings and all, except that enough surfaces are sufficiently reflective that it’s actually a reasonably decent acoustic environment. I was quite surprised.

Saturday morning I sang Matins and Divine Liturgy for St. Theodore the Tyro (we also did the Blessing of the Kollyva). The morning was pretty much up to me, and having such an uncustomary free reign, I sang an all-Byzantine liturgy. It was really nice to sing that repertoire in that room, I have to say.

Following Liturgy, I gave the first talk. There were about 15-20 people, and they had good questions (although some of the questions were such that, the frank way I had to answer them, it was best to omit the Q&A from the online version). Not bad attendance and participation, considering that Fr. Andrew made the mistake of putting my name on the flyer (see for yourself).

During the afternoon, Fr. Andrew gave me a bit of tour of Emmaus, and I have to say, as a town, the place is cute as a bug’s ear. I’d love to have more of a chance to get to know the place sometime.

After Vespers, I gave the second talk. There was about half the attendance, and about half of those people hadn’t been there in the afternoon. Again, some good questions, and all things considered pretty good given that my face was used for advertising. In any event, my job was done, Fr. Andrew took me out for Chinese food, and once again we had a great conversation over a wide range of topics.

Sunday morning, it was back to Kazan and their usual polyphonic mix of things; Gail Ortner is a capable choir director, and truthfully, it was nice to just stand there and sing and not have to worry about everything being my problem.

Thanks to a flight delay, I was able to attend the Lehigh Valley Pan-Orthodox Vespers for Sunday of Orthodoxy at St. Nicholas Cathedral (GOA). It’s a beautiful church, and it was a very nice way to end the visit. It worked out perfectly, and I got to the airport with plenty of time to catch my plane.

And now I’m home until May.

I’ll say this — getting to know Fr. Andrew a bit has been one of the real highlights of the last six weeks. He’s one of the good guys — he appears to have a genuine love of God, the Church, Tradition, and the people he serves; he is able to use his theatrical background and intellectual acuity to great effect (as opposed to great affect, which I’ve seen happen all too often); he seems to very much care about the place he is in and wants to serve it to the best of his ability; he seems to have a very good handle on where his parish is at and what they need to be doing; and — very important — he has a supportive group of parishioners behind him, and a really awesome family at home. I hope to have more of a chance to get to know him down the road.

Choral Masterclass and Workshop at St. Vladimir’s Seminary

I have been terribly remiss in posting about this; I got an e-mail about it just as I was making my way to Princeton last month, and I was quickly occupied with other things even once I was back.

Dr. Vladimir Gorbik, director of choral music at the Podvorye (“representation church”, the parish dependency of a monastery) of the Trinity-Sergius Lavra in Moscow, will be giving a masterclass and workshop at St. Vladimir’s 25-29 June. One must audition to be able to participate, and there are three ways to take part — as a conductor, as a singer, and as an auditor. There are four slots for conductors and 40 (10 for each voice type) for singers. Registration fees are $350 for the course and $250 for room and board on the seminary campus, which I have to say, is a fantastic deal for this kind of thing. Registration links and more information can be found here.

I’d love to go myself, but there are a couple of things that I will be occupied with right around that timeframe, one I’ve announced and one I haven’t yet. Nonetheless, this looks like it’ll be a great opportunity for any and all choral musicians with an interest in Russian Orthodox repertoire.

Here’s Dr. Gorbik’s choir singing Rachmaninoff’s Great Doxology:

“Learning to chant” vs. “learning to sing” – or, do you learn to play Mendelssohn or do you learn to play the violin?

I’m working through the recently-released Byzantine Music Theory and Practice Guide with members of my choir. Part of the motivation is to try to make them a little less intimidated by “the squiggles”; I’m also curious to see just how well the book actually works as a textbook for people of a range of musical backgrounds, everything from basically zero up to a degree in music education. It’s an interesting exercise; we’ve only had two meetings thus far, but I’ve been surprised by the level of willingness to participate. We’ll see where it all goes.

Last month, I was fortunate enough to get to spend a few days at Holy Cross Greek Orthodox Theological Seminary. I’ve got more to say about that trip, but among other things, I sat in on a couple of the chant classes taught by their new permanent Byzantine chant instructor, Dr. Grammenos Karanos (also credited as providing the “academic oversight” for the Byzantine Music Theory and Practice Guide), and I also got to sing in the left choir for a few services. Dr. Karanos is doing some nice work, and as somebody who for the time being attends an Antiochian parish, I’m really happy that there are twelve Antiochian seminarians there right now who are benefiting from his efforts.

Something that I’ve wondered about in recent months is the relationship between learning Byzantine chant and learning, more generally, how to sing. To put it another way — I’ve encountered people who can read the notation, understand the modal theory, can do this, can do that, but what they can’t actually do is sing terribly well. This is by no means the rule — I also know cantors who can pretty much sing whatever you put in front of them, whatever the repertoire, whatever the notation, whatever the style — but there does seem to be some kind of phenomenon of “learning to chant” without any additional context of “learning to sing”.

There are some, I expect, who might argue that that’s not only okay, that’s preferable. I’ve heard a counterargument that goes something like this: Byzantine chant isn’t only music; there’s an ethos and a spirituality that goes along with it, and you have to learn the technical end of it within the context of that ethos and spirituality. Otherwise, if you come in with a musical education that you’re figuring out how to “apply” to Byzantine chant, then you’re always going to be approximating what it’s supposed to be rather than actually chanting the repertoire the way you would have if you had just received the tradition from the ground up without preconceived notions or grafted onto an existing set of musical concepts. Notation, vocal technique, performance practice, modal theory — it’s a whole package that you have to receive as a whole package, preferably by imitating the psaltis at the parish you grew up at from young age rather than by doing things like going to classes or learning from books. Conservative imitation starting as child. Any other way is really departing from the tradition.

Now, there are parts of this that I can see. The more I force myself to sing off of scores written in neumatic notation, the more it is apparent to me why transcription into staff notation can only ever be a halfway measure at best. If you’re trying to write in every last bit of ornamentation that you want somebody to sing using staff notation, your score is going to get really busy really fast. Intervals become problematic. And, to be honest, at least speaking for myself, there’s a “look and feel” issue, where the psaltic notation is a good visual cue that you shouldn’t sing this the same why you might sing Mozart.

Vocal technique becomes a trickier matter, however. There are people who are 100% “natural voices”. They’ve never needed a voice teacher, they’ve always instinctively known how to use the instrument that they have to great effect, and they can use it to do whatever they want. I am not, emphatically not, one of those people. Singing has been a 100% learned skill for me. I have had to solve a lot of vocal problems, and often the worst trouble I’ve ever been in vocally has been when my teacher has said, “Sing it like this,” and has me imitate him/her. I’d say that as I have gradually learned some of the things to do and things not to do with the Byzantine repertoire, what has changed the least has been the fundamentals of how I sing; I breathe the same way, in general I produce my tone the same way. Musicality and phrasing are still important. Projection, placement, and resonance is still important. (Incidentally, here I might say that I question the characterization of the proper Byzantine vocal quality as “nasal”. I’ve sung next to people who insist that it’s “nasal”, but to my ear, they’re not singing nasally. They’re singing brightly, with a good deal of pharyngeal resonance, but that’s not the same thing as “nasal”. Nasality is often a poor shortcut in solving resonance problems, so it seems to me necessary to make this distinction.) What’s different is a matter of doing less rather than doing more. For example, vibrato becomes an ornament, a choice to be employed judiciously, rather than where you’re living all the time. Nonetheless, it’s still important to drop your jaw and raise your soft palate on higher notes, it’s still important to keep your tongue forward, it’s still important to keep your vowels in line, and you still have a passaggio that has to be negotiated properly. I don’t think those issues magically go away just because it’s Byzantine chant, and I don’t think, unless you’re one of those 100% “natural voices”, you’re going to figure those things out instinctively by standing next to your psaltis starting at age 5.

To put it another way, if you want to learn to play the Mendelssohn violin concerto, you first have to learn to play the violin. You don’t just say, as somebody who’s never picked up the instrument before, “I want to learn the Mendelssohn violin concerto.”

Anyway, the point I’m making is that I think it’s probably necessary to learn to sing as a component of “learning to chant”. That said, I grant that there aren’t a lot of voice teachers out there who are equipped to teach vocal technique in a way that’s obviously applicable to a chant context. Somebody who wants to learn to chant probably is going to feel like their time is wasted on the 24 Italian Songs and Arias book, and Joe NATS Voice Teacher isn’t likely to have the slightest idea what to do with an Anastasimatarion.

Incidentally — as somebody with a voice degree, I had to do a term apiece of Italian, German, and French diction with no actual language comprehension; in addition, I also had to do a year apiece of normal language study of those languages. For me, then, it’s simply intuitive that learning Byzantine chant would involve some Greek and Arabic. Language study — diction and comprehension — is just part of the deal, and it has the extra added bonus of improving your ear and makes you more aware of how your apparatus is actually working while you use it. Yes, fine, there are those of us at English-language parishes who don’t understand why we as Americans need to learn anything in a different language, but there’s almost no musical study of any kind that doesn’t involve having to learn some kind of specialized vocabulary that isn’t in English. Even if you’re a Western musician, you need to know what diminuendo and pianissimo mean. If you sing Byzantine chant, you need to know what a kentemata and a petaste are.

I will say I like the “starting as young as possible” part of the “conservative imitation starting as young as possible” pedagogical model. If only there were some kind of model of a school that existed where that kind of thing was done…

Update, 6:28pmSomething I forgot to mention — amplification. Proper church acoustics + knowing how to sing = no need for microphones. My first semi-scholarly publication had to do with the impact amplification has had on both singers and listeners, and while I’d probably write the piece differently now 8 years later, my rather strong opinions haven’t changed. “Strong opinions” — as in, it shouldn’t exist in certain settings. This is where I have a certain sympathy for the guys who want to call electric lights in church a heresy; the trouble with certain kinds of technology is that it makes it too easy for people to do a bad job and have nobody notice. Church is one of them as far as I’m concerned. If the architect does his/her job properly, and the singer/speaker does his/her job properly, and the teacher of singing/speaking does his/her job properly, then there should be absolutely no need for “acoustic enhancement”.

Follow up on Angelic Light

I mentioned in my review of Angelic Light: Music from Eastern Cathedrals that the copy I had provided no information other than track names, and I was left to guess names of composers based on my own familiarity with the recordings. Mark Powell, Cappella Romana’s executive director, was kind enough to pass along the complete track listing:

1. As many of you as have been baptised (I) 3:07
Composer: Frank Desby (died 1992)
CD: When Augustus Reigned
Taken from Dr. Desby’s 1951 “Divine Liturgy”…is an arrangement of Sakellarides’ simplified version of the traditional chant. (Sakellarides: 1853–1938)

2. O Great and most sacred Pascha 1:38
Composer: Hieronymos Tragodistes of Cyprus (fl. 1550–60)
CD: Music of Byzantium

3. Cherubic Hymn, Mode Plagal IV 3:56
Composer: Tikey Zes (Born 1927)
CD: Tikey Zes Choral Works
A setting for mixed chorus of one of Sakellarides’ simplified melodies for the Byzantine Eucharist’s ordinary offertory chant. (Sakellarides: 1853–1938)

4. Communion Verse for Sundays 3:59
Composer: Peter Michaelides (born 1930)
CD: The Divine Liturgy of St. John Chrystostom

5. Cherubic Hymn (Opening section) 3:49
Composer: Peter Michaelides (born 1930)
CD: The Divine Liturgy of St. John Chrystostom

6. Offertory and Communion Hymn for Holy Thursday, Mode Plagal IV 2:58
Composer: Tikey Zes (Born 1927)
CD: Tikey Zes Choral Works
English setting of a melody by Sakellarides (Sakellarides: 1853–1938)

7. Communion Verse for Sundays, Mode Plagal I
Composer: Tikey Zes (Born 1927) 4:24
CD: Tikey Zes Choral Works
An intricate arrangement of a chant by Sakellarides (Sakellarides: 1853–1938)

8. Now the Powers of heaven 3:43
Composer: Father Sergei Glagolev (born 1927)
CD: Lay Aside All Earthly Cares – Orthodox Choral Works in English

9. Cherubic Hymn – Special Melody, The thief beheld 4:25
Composer: Father Sergei Glagolev (born 1927)
CD: Lay Aside All Earthly Cares – Orthodox Choral Works in English

10. Let all mortal flesh 3:20
Composer: Father Sergei Glagolev (born 1927)
CD: Lay Aside All Earthly Cares – Orthodox Choral Works in English

11. Megalynarion for Nativity (from Three Christmas Hymns) 1:47
Composer: Peter Michaelides (born 1930)
CD: When Augustus Reigned
“Megalynarion” is a Marian hymn from the Ninth Ode of the Christmas Kanon by St. Kosmas the Melodist

12. Ikos Six 2:18 (new piece–replaces “Kontakion for Mother of God”, since KMG duplicates “Hierarchichal Entrance”)
Composer: Ivan Moody (born 1964)
CD: The Akathistos Hymn
COPYRIGHTS: The Akathistos Hymn, O Tebe raduetsya
c Vanderbeek and Imrie Ltd,1999,1990

13. Hierarchical Entrance Rite for a Byzantine Divine Liturgy: V. Kontakion of the Mother of God, Mode Plagal 4 4:06
Composer: Anonymous (c. 1450)
CD: The Fall of Constantinople
Musical edition from medieval Byzantine sources c. Alexander Lingas

14. O Tebe raduetsya 4:02
Composer: Ivan Moody (born 1964)
CD: The Akathistos Hymn
COPYRIGHTS: The Akathistos Hymn, O Tebe raduetsya
c Vanderbeek and Imrie Ltd,1999,1990

15. What Shall We Call You Full of Grace 2:04
Composer: Richard Toensing (born 1940)
CD: Kontakion for the Nativity of Christ, New Orthodox Christmas Carols

16. Cherubic Hymn, Mode Plagal IV 5:52
Composer: Tikey Zes (Born 1927)
CD: When Augustus Reigned
A setting for mixed chorus of one of Sakellarides’ simplified melodies for the Byzantine Eucharist’s ordinary offertory chant. (Sakellarides: 1853–1938)

The comment was also made that, pace my remarks, the subtitle “Music from Eastern Cathedrals” is accurate because much of this music was composed for GOA cathedrals (and one Antiochian cathedral) in this country. Yes, fine, I get that the idea is that they’re “Eastern Cathedrals” because of communion, not because of geography (and I wonder if the booklet makes that explicit — the copy I was sent came with an temporary insert  that consisted of a listing of track names and the cover rather than the booklet I was assured accompanies the final product). As I said, I know I’m taking the title too literally, and it’s a minor point — I just wonder if the average person who doesn’t know anything about this repertoire who just sees the title of the album will understand what’s actually intended. If I were picking the title, it would have been something like “Eastern Cathedrals in the New World” or something like that (and I’m sure somebody would have instantly shot it down as being too wordy). For my part, I can think of instances where somebody has bought a CD based on my recommendation, then come back to me and been upset because they didn’t realize the recording was in English. “I don’t want to understand it!” they tell me. “If I can actually understand the words, I feel wrong somehow if I’m listening to it while doing the dishes!” Anyway, it still seems to me to be a point worth bringing up; I could be wrong.

As a side note, recordings seem to have a curious impact on musical practice in the American Orthodox world; my own impression, at least from my informal survey of parishes in the Midwest over the last several years, is that the most influential recording to have been released for English-speakers is the St. Vladimir’s Divine Liturgy disc, in terms of repertoire chosen and how that repertoire is sung. And, I have to say, it is a middle-of-the-road disc at best in terms of recording quality, repertoire, and performance, even taking into account the fact that it’s live and an actual service. Maybe the problem is one of expectation; the SVS folks picked repertoire that seems attainable and sang it in a way that doesn’t represent the material so perfectly that the average listener assumes that their choir couldn’t do it. By contrast, I can think of times when I’ve played more polished recordings with better repertoire for people and gotten the response, “Well, that sounds great, but who’s ever going to actually be able to sing it?”

Review: Angelic Light: Music from Eastern Cathedrals, aka Cappella Romana Greatest Hits Volume II (1453-2012)

I joke, but Volume I has in fact been out for a few years now. (And Music of Byzantium is a compilation that could be considered along the same lines, except that it has a lot of otherwise-unreleased stuff on it.)

A point I made in the talks I gave at St. Paul’s in Emmaus is that harmonizing Byzantine chant makes it something other than Byzantine chant. If you are exceptionally skilled, you can use melodic material to compose really gorgeous-sounding Western music that calls to mind Byzantine chant, but it won’t be Byzantine chant. If you are, well, not exceptionally skilled, and you just sit down and try to harmonize a Byzantine melody the way you’d harmonize anything in a first-year music theory class, you will come up with something that not only isn’t Byzantine chant, but it isn’t very good Western music, either.

The compilation Angelic Light: Music from Eastern Cathedrals is partially a demonstration of the first part of this principle, but also partially a demonstration that you actually can just write gorgeous-sounding Western music for Orthodox texts and not worry about the Byzantine chant part of the equation. The disc principally represents contemporary composers; alas, the copy I have only has track names and does not credit specific individuals for the settings, but I recognized the music of Fr. Sergei Glagolev, Rev. Dr. Ivan Moody, Richard Toensing (another member of the St. John of Damascus Society Advisory Board), and Peter Michaelides; the press release also mentions Tikey Zes. There’s really only one chant selection here, the medieval version of the Proemium of the Akathistos Hymn (aka the “Kontakion” of the Akathist or the Kontakion of the Five Sundays of Great Lent), Τῇ ὑπερμάχῳ στρατηγῷ/”To you, champion leader”.

There’s an awful lot to like about this recording; it’s a great sampling of Cappella Romana‘s polyphonic efforts, as well as of contemporary Orthodox composers in the Western world. I’ve heard some really overblown polyphonic Orthodox music; much of what’s present here is quite lush while still being reasonably restrained. Standouts include track 1, a setting of the Greek text of the anti-Trisagion “As many as have been baptized” — I think perhaps by Zes — as well as Glagolev’s Cherubic Hymn (sounding considerably more cleaned-up  than it did on its original disc — I assume it was remastered?), Moody’s “O Tébe Ráduyetsia” from the The Akathistos Hymn release, and Toensing’s carol “What shall we call you, Mary?” (very nice to see his vastly-underappreciated “Orthodox Christmas carols” included among such other works). Fr. Ivan Moody’s work I particularly appreciate because I think it does a nice job of showing how incorporating Byzantine melodic material can be an intentional compositional choice in the context of a broader work — that said, it seems highly unlikely to me that his Akathistos will get much use in an actual liturgical setting, and more’s the pity; as a result it’s harder to make the case that it’s representative of what can be done with English-language liturgical music.

And, I suppose, that gets to the one real criticism I have of the disc, which is that the title is misleading. With the possible exception of the medieval Kontakion, this isn’t music from “Eastern Cathedrals”. Most of this is by composers who are living and working in the United States; I think Peter Michaelides was born in Greece and Fr. Ivan Moody is English (and lives in Portugal!), but Richard Toensing, Tikey Zes, and Fr. Sergei Glagolev were all born in the States. Besides that, I seriously doubt any “old country” parish, let alone cathedral, would ever use this music liturgically, and at least here in the Midwest, I know of precious few American parishes that would even give this music a second look. Whether or not they should or could is a different question — I would dearly love to be a member of any parish choir that could handle this music in a liturgical context — but ultimately this recording is more representative of what Cappella Romana’s musical objectives are and what it tries to champion than what one is actually likely to hear in an Orthodox church. It’s the double-edged sword of works like the Rachmaninoff All-Night Vigil — there was a community chorus that performed that piece here in Bloomington a few years ago; Fr. Peter and I gave a brief presentation to the group to talk about the liturgical context, and then Fr. Peter also talked to a group of audience members before the concert. Good opportunity for outreach, but then there were a couple of people who showed up at All Saints thinking that they were going to get to hear Rachmaninoff. Nope, sorry. Thank God that an ensemble like Cappella does what it does to try to get these ideals of sound into actual ears, but let’s make sure we’re not over-representing what’s going on.

Arguably, I’m taking the title too literally; I know that, and it frankly amounts to a seriously minor criticism, but it seems to me to be something worth discussing. The contents of the disc itself are excellent, and one hopes that hearing music like this sung at this level will inspire Orthodox church musicians and members of the congregation to wonder to themselves, “What if…?” rather than just shaking their heads and saying “If only…”

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