Archive for the 'General' Category



Shameless commerce: stuff for sale

Due to incoming baby, we’re trying to make some additional space and get rid of some of the excesses of the various things we tend to acquire — namely, books, CDs, and DVDs. We also have a smallish roll-top desk that we’re trying to unload that has never actually served its intended purpose but has simply become a receptacle for loose stuff.

The desk is here: http://bloomington.craigslist.org/fuo/3005587538.html

Everything else is here: http://www.amazon.com/shops/leitourgeia

Do take a look. If there’s something you see that you want or have any questions or anything like that, drop me a line at rrbarret AT indiana DOT edu.

A curriculum proposal for Byzantine chant

So, a couple of months ago, I suggested that learning to sing needs to be part of learning to chant, and even suggested that language and diction in the appropriate languages should be an expected part of one’s training, just as it is for a classical singer.

I’ve continued to chew on some of the implications of that post, and one of the outcomes of that was to draft a proposed curriculum for what a Byzantine chant concentration could look like in the context of an undergraduate music program. Obviously, this is all entirely hypothetical; I don’t know of any music schools that are itching to add this as a concentration. St. Katherine’s College could, I suppose, eventually try to incorporate something like this into their curriculum, but who knows. Hellenic College would probably be reasonably well set-up to do something like this, but they don’t even presently offer a music major.

A few assumptions I’m making: first and foremost, that there is an on-campus chapel with regular services. Second, that chapel services would make a full-on recital unnecessary; rather, have the student do a junior and senior exam that basically are an extended jury — where they prepare a certain number of compositions ranging in difficulty and sing 2-3 of them at the request of a committee. Third, that building a good cantor who is also a good musician will require some knowledge of Western music theory and notation (I’m less sold on keyboard skills, but it still seems instinctive to me to include) in addition to Byzantine music theory and notation. Fourth, that voice lessons won’t concentrate on things like “Caro mio ben” or “Silent Noon”. They may well include that kind of repertoire if the student really wants it and the teacher is able to do it, but beyond the universals of healthy production, the specifics will by and large be those of psaltic technique. Fifth, that the academic environment would be such that it would allow for patristic and theological discussion to occur within the context of music history courses.

One observation I make immediately is that this is a very full undergraduate degree. I started off with IU’s B. Mus. in Vocal Performance as a basis, while also consulting their Early Music Vocal Performance B. Mus., and then worked from there to focus it specifically on the requirements of Byzantine chant. As with IU’s Vocal Performance B. Mus., the general education requirements are quite minimal, but it’s still jam-packed. I think the keyboard skills part could perhaps be taken out/made an elective, maybe a case is made for 2 languages rather than three, and maybe you either don’t do credits for Chapel Choir or tweak the number of credits for voice lessons. But, all that said, the B. Mus. at IU is a very full degree, and that’s just how it is.

It seems that a couple of other useful curricula to come up with would be a B. A. degree, and perhaps a more general “Orthodox Liturgical Music” degree. It’d be nice to also include a course or two on Mediterranean folk music to be able to show the relationship between liturgical and vernacular musics (hinted at in the bit about “Mediterranean instruments”, which also assumes that such instruction would be available), but maybe that would have to be kept for the Masters degree.

Anyway, here’s the draft. I’m curious to hear thoughts.

Bachelor of Music in Performance, Byzantine Chant

Major Ensemble

Chapel Choir (1 cr.) required every semester of enrollment.

Performance Study

Voice. 3 credit hours each semester until senior exam is passed, at which point they may be reduced to 2. Required: entrance audition, freshman jury, upper-division examination, junior exam, senior exam.

Secondary Piano and Keyboard Proficiency

All students must pass a keyboard proficiency examination. Voice majors must take an examination for placement in a 3-semester class piano sequence (2 credits per semester) or take elective individual lessons (1-2 credits per semester) and continue study each semester until the keyboard proficiency examination is passed.

Core Music Courses

26 credit hours

  • Placement examination or Introduction to Musical Concepts (1 cr.)
  • Core Musical Skills I (1 cr.), Western Music Theory and Literature I (3 cr.)
  • Western Music Theory and Literature II (3 cr.)
  • Western Musical Skills II (1 cr.)
  • Byzantine Musical Skills I (1 cr.)
  • Byzantine Musical Skills II (1 cr.)
  • Byzantine Music Theory and Literature I (3 cr.)
  • Byzantine Music Theory and Literature II (3 cr.)
  • Byzantine Music Theory and Literature III (3 cr.)
  • History and Literature of Western Music (3 cr.)
  • History and Literature of Byzantine Music I (2 cr.)
  • History and Literature of Byzantine Music II (2 cr.)

The above must be passed with a C or better.

Advanced Music Literature and Music Theory

3 credit hours selected from:

  • Composer or Genre (3 cr.)
  • Topics in Byzantine Music Theory (3 cr.)
  • Pre-Reform Notation (3 cr.)
  • Analysis of Modal Music (3 cr.)
Other Music Courses

25 credit hours

Required:

  • Liturgics & Chant Literature: Services and Service Structure I (3 cr.)
  • Liturgics & Chant Literature: Services and Service Structure II (3 cr.)
  • Liturgics & Chant Literature: Idiomela I (3 cr.)
  • Liturgics & Chant Literature: Idiomela II (3 cr.)
  • Liturgics & Chant Literature: Anastasimatarion and Irmologion (3 cr.)
  • Applied Greek Diction for Singers (1 cr.)
  • Applied Arabic Diction for Singers (1 cr.)
  • Applied Romanian Diction for Singers (1 cr.) OR Applied Slavonic Diction for Singers (1 cr.)
  • English Diction for Singers (1 cr.).
  • Electives: 6 credit hours, including a minimum of 2 credit hours in pedagogy courses such as Introduction to Music Learning (2 cr.) or Vocal Pedagogy (3 cr.).

Electives may also include courses for music majors in sacred music, music education, techniques, conducting, composition, music history, music theory, opera, and unclassified courses. A maximum of 4 credit hours in early or Mediterranean instruments may be counted in this area.

General Education

23-35 credit hours

  • Written and Oral Expression English composition, 2 credit hours or competency.
  • Foreign Language 12-24 credit hours or proficiency, equivalent to two semesters of first-year language study.
    • Greek: Elementary Ecclesiastical Greek I (4 cr.) and Elementary Ecclesiastical Greek II (4 cr.); or Accelerated Ecclesiastical Greek (4 cr.).
    • Arabic: Elementary Arabic I (4 cr.) and Elementary Arabic II; or Accelerated Elementary Arabic (4 cr.).
    • Choice of:
      • Romanian: Elementary Romanian I (4 cr.) and Elementary Romanian II (4 cr.); or Accelerated Elementary Romanian (4 cr.). OR
      • Slavonic: Elementary Church Slavonic I (4 cr.) and Elementary Church Slavonic II (4 cr.); or Accelerated Church Slavonic (4 cr.)
  • Humanities 3 credit hours.
  • Life and Physical Sciences and Mathematics 3 credit hours.
  • Social and Behavioral Sciences 3 credit hours.
To Complete Degree

Free music or non-music electives as needed to bring the total credit hours to 120, excluding Chapel Choir.

Addenda to Kapitel Vier: The post-high school, struggling through junior year of college, and giving up to enter the workforce blues

Exactly what would happen to me following high school graduation was a point of no small controversy. My parents wanted me in Alaska with them as soon as possible and to stay up there as long as possible. The stated reason was so I could work as long as possible; there were at least two other reasons, however, that are probably best summed up by saying that me going to college “in state” (that is, in Washington), while it had seemed like a great idea up until summer of 1993, now didn’t seem like such a hot deal from a familial perspective. At best I’d now be a three hour flight away instead of an hour and a half’s drive (not that I had a car anyway), and while I still had incentives to go back to the Seattle area on the weekends, they weren’t part of it. My parents were going to have to deal with an empty nest in a place that had never actually been our nest, and they would have to do so with me relatively inaccessible. This is, I am certain, difficult under the best of circumstances, and the family difficulties we had been struggling with for the past several years meant that these were not the best of circumstances.

The bottom line was that, for that last summer before college, I really didn’t want to go to Alaska and they really didn’t want me to stay in Seattle. I had no desire to go someplace that I had no real memory of to be around two people who were likely to re-negotiate the manner of their life together after a year apart in a way that was going to be extremely unpleasant for any additional parties. If the point was for me to work, I could do that in Seattle without paying for a plane ticket; from where I sat, that made a heck of a lot more sense than forcing me to be a continuing participant in their drama. I had people I wanted to be around, but that was also part of the issue for my parents; they weren’t people they wanted me to be around. There’s not much more I can say about that without getting into specifics that aren’t appropriate for me to get into, so I’ll leave this by noting that I had a conversation with one parent where I expressed all of my concerns quite openly; this parent replied, well, yes, that’s all probably true. It isn’t going to be fun, and you’re probably going to have to deal with us fighting a lot. But that’s the way it goes, we’re a family, messed up though we may be, this is the way we want it for you right now, and we’re still in charge.

This was a growing source of tension as high school graduation neared; ultimately, however, there were two things that threw a wrench into the plan for me to be in Alaska for the entire summer — one was early orientation for Western Washington University, and the other was the aforementioned opportunity to work as an extra on the movie Mad Love. Again, don’t bother looking for me; everything I was in was cut. I could have worked more, but the three days I did work meant a two week delay in my departure for Alaska, and my parents weren’t willing to delay it any more. Still, as it worked out, I had to be back a month later anyway for early orientation and registration. The schedule became a month up, three weeks back, and a month up.

Yes, the time in Anchorage was rough, for all of the reasons I expected it to be. However, I will be the first person to say that there are parts of it I’m glad for; I had the chance to reconnect with some family members I hadn’t seen in years, and I was able to continue some of my vocal momentum with a voice teacher named Bettyrae Easley, who did the very practical thing of getting me ready to audition for Western’s music major, something in the post-graduation whirlwind that there just hadn’t been time to discuss with Dennis once my voice had finally opened up. Among other things, Bettyrae taught me my first French mélodie, Fauré’s “Lydia”, which served as my introduction to an entirely new song paradigm (to say nothing of the beginning of a, shall we say, complex relationship with French diction).

I did wind up working a bit in Anchorage; not overly much due to the time constraints, but there were a couple of odd jobs here and there that I did for friends of my dad. Among other things, I helped a future protest candidate for the United States Senate and right-wing filmmaker move out of a landmark Lloyd Wright home, and I also spent a couple of weeks assembling and finishing ulus.

One of the things that was difficult for me conceptually about preparing to go to college was that nobody seemed to actually have a clear idea in their head why I was going, or how to relate it to anything I was interested in doing, or how to relate any of those things to how I might actually earn a living on the other end. I was supposed to have been a smart kid, but none of the various things I was good at really lent themselves to careers, per se, at least as my parents or the people in their circles understood them. I was a voracious reader, I retained information, I read about all kinds of things as a kid from astronomy to cryptography to computer science to paleontology to mythology and everything in between, but what did that mean in terms of what I could do to feed myself? Coming into high school, math and science bored me silly, I hated sports, I was more interested in what computers could be used for than what they did under the hood, I enjoyed creative writing, I seemed to have some aptitudes for drawing and painting up to a point, and I enjoyed music but puberty had freaked me out with my voice change and I convinced myself I couldn’t sing anymore. There really wasn’t anything obvious in there in terms of “normal” career paths; not business, not medicine, none of that. Neither of my parents finished college and academia wasn’t anything I had ever heard of as a career.

Once I got into high school and discovered that I seemed to have an aptitude for theatre and music, that was a relief in some respects and it gave me some idea of a path. The thing was, nobody took it seriously. I remember my senior year of high school telling people, I’m going to major in music and theatre. Typically, that would generate a condescending smile and a sentence that sounded something like, “Oh, well, it really doesn’t matter what you start with, because you’ll probably change ten times before you’re done.” That, frankly, pissed me off; it was clear that I was being patronized and not listened to. At the same time, I had to acknowledge that having it in my head that I would finish a major wasn’t the same thing as knowing exactly how to get to the “pay your bills” part of the deal.

My parents didn’t know what to tell me. They didn’t really understand my interests, and they didn’t have any advice regarding college except get good grades and finish as soon as possible. Neither was there was ever any clear idea of what the trajectory of life post-high school was going to be for us, even before they moved back to Alaska. Was there an expectation that I was going to live with them until I got married? Was there an expectation about when it would be “okay” for me to think about getting married? None of this was discussed. At least when they were still going to be in Seattle, some small level of continuity could be assumed, but the mechanics and specifics still weren’t really talked about. After the move, all bets were off.

Thus it was that I found myself in Bellingham in September of 1994, living in a dorm room in Ridgeway Sigma with one Will Bass, and most of my worldly possessions were under my then-girlfriend’s house (many of which never to be seen again, alas, as will be explained in a future installment). I auditioned for the voice major, got in, then walked over to the other side of the Performing Arts Center and declared myself a theatre major. My very first class on the first day of my freshman year was Music Theory I, taught by Prof. Jeffrey Gilliam (to this day perhaps the single most naturally musical person I have ever met, to say nothing of the very best music theory instructor I have ever had). It was off to the races.

There were a number of highlights to that year: I was in my very first opera, singing Marco, one of i parenti in Gianni Schicchi (with the previously-mentioned future Metropolitan Opera baritone Aaron St. Clair Nicholson in the title role). I also got to sing the high baritone drunken abbot solo in Carmina Burana (“Ego sum abbas Cucaniensis… WAAAAAAAAAAAAFNA!”). My friend Gavin Shearer sat me down at some point in the fall to show me this awesome thing that was happening in computers called “the World Wide Web” that used this amazing program called Mosaic to do what Prodigy and AOL had utterly failed to do up to that point. Two portentous occurrences: a master class with a voice teacher named Roy Samuelsen from Indiana University, a school I had never heard of before but that apparently had quite a reputation for opera, and dating very briefly this lovely brunette named Megan McKamey, who was absolutely wonderful in every way, but everything going on around me made it difficult to feel capable of committing at the level I felt she deserved.

The trouble was, my parents and I didn’t even get through the first quarter without some massive meltdowns. The situation was complex; Seattle was still home for me, and I would go back on the weekends, because I felt very much alone at Western. My parents didn’t want Seattle to continue to feel like home for me, since from their perspective I needed to start thinking of Anchorage as home, but from where I sat they had moved, not me; I was just following the plan we had always had, and… yeah. The whole situation had nowhere to go but down. At some point it was suggested that maybe the whole idea of me going to college at Western was no longer tenable, and that marked the point where the irreconcilable differences in how we saw what was happening meant that there was basically no reasonable conversation to be had about anything. There was a brief period of rapprochement over spring break; my paternal grandmother passed away, and my dad and I spent the week together while he cleaned out her condo. Still, once summer came and I made it clear I wasn’t going back to Alaska, whatever brief peace had been achieved was broken. “In ten years you’re going to remember this moment as the day you pissed your life away,” I recall being told on the phone. What drove me absolutely batty about all of this was how inevitable it had all seemed from the time my dad had announced that he was going back to Anchorage, and everything was happening exactly as I had feared it would. Nobody had listened to me, and somehow I was being blamed for it. The stress made me a charmer to deal with, I’m sure; certainly it impacted a number of relationships I valued, but there just wasn’t anything I could do. I wasn’t equipped to deal with any of it, and I had no particular support system to fall back onto.

That summer I worked at Computer City, sold the first copy of Windows 95 at midnight of 24 August 1995 (there used to be a photo online of me ringing it up, not sure where it might be found these days), and took voice lessons from Dennis Kruse. We were working on preparing me for opera auditions at Western in the fall — the opera was Marriage of Figaro, not exactly a huge tenor show, but Basilio would be worth it for a kid like me. “O wie ängstlich” from Mozart’s Abduction from the Seraglio was the audition piece we worked up, and Dennis put me as the last singer on his summer studio recital, even over some of his students who were ostensibly his stars and who had made it clear much of the time I had worked with Dennis that they thought I was a waste of his time.

Sophomore year wasn’t exactly an amazing improvement over freshman year. A high school friend and his mother — J. P. had been the Danny Zuko in Grease! and Tony in West Side Story, and was also a student of Dennis Kruse — were killed in a car crash in the fall, which led to a reunion nobody particularly wanted. Fallout from that, plus still trying to figure out how to resolve the family situation, meant that I was even more of a wreck that year than I had been my freshman year. I agreed to spend the holidays and the following summer in Alaska, hoping that it would ease off some of the tension, but if anything, it ratcheted it up.

Marriage of Figaro was fun, but it was a bizarre reconstruction/translation that basically turned it into musical theatre — the recitatives were replaced with spoken dialogue from the Beaumarchais play. There were a number of practical reasons to do this, I suppose; hiring a harpsichordist and having the time to coach the recits properly being two of the major concerns, as I understand it. They had piddled away the fall quarter with a lot of political nonsense over sets and casting professionals for Figaro and the Count in one of the casts, and didn’t even post the cast list until sometime towards the end of the quarter, even though auditions had been in September and the performances were set for March. It was a strange experience all around.

I wound up in Alaska three weeks before the end of the quarter. I was supposed to work for my mother’s company over the summer, and they had revised their policies sometime in the spring so that everybody for the summer needed to be in place by 1 May. “So, you’ll just have to come up here early,” I was told. Um, the school year isn’t over? Not even close? “The opportunity cost of you finishing the quarter isn’t worth it. Anybody with half a brain should be able to see that.” Did I mention that I was a first generation college graduate?

I negotiated what I could with my professors (which in some cases, meant taking Fs). I can’t say I exactly made myself popular with anybody during this time, and not for no reason. I was a basketcase through and through, and nothing I was trying to do seemed to work out in a straightforward fashion. Going to college right out of high school had turned into a disaster; I was unprepared for it, my parents were unprepared for it, additional circumstances meant that there was additional burden for all of us to bear, and my friends were unprepared for how unpleasant of a person the whole experience was making me.

Summer of 1996 I cannot describe in much detail without going into things that I’d rather not discuss publicly. Suffice it to say that I got a front row seat for much of why my parents were freaked out over me being 2,500 miles away; a lot of the unpleasantness that had been plaguing our family life since the mid-1980s had come home to roost with their move, we were all now having to confront it head on, and none of us were doing a particularly good job. I returned to Bellingham in September unsure of what kind of a relationship would be possible with my parents after certain events, conversations, and revelations. I focused on what I could, namely, trying to rebuild my relationships at Western.

In short, however, that ship had sailed, and now I had to sleep in the bed of frustrations I had made the previous two years. Whatever had been the cause of all my erratic behavior, certain relationships were damaged beyond repair, and I continued to make unhealthy decisions with respect to other relationships. I couldn’t find a way to focus on being at school, partially because the muddied reasons I had for being there continued to get muddier, partially because all of my personal issues made it impossible to ever feel sufficiently centered and stable. I also made some poor choices vocally — Dennis had gone to a lot of trouble to figure out how to work much of the tension I usually carried with me out of my voice, a wonderful teacher named Virginia Hunter had done a very nice job teaching me to sing with the instrument Dennis had shown me I’d had, but that year, for reasons that seemed great at the time, I switched to a teacher who went out of their way to work all of that tension back in. Within three months my top was completely gone and my voice had regained a strangled quality that I thought had been left behind after graduating high school.

There was one more factor in this equation. In fall of ’96, I became aware of some behavior on a faculty member’s part that I believed (and believe) to be unethical, and at the very least political maneuvering at the expense of students. I attempted to seek advice on how to deal with these things in a way which I thought to be private which instead publicly blew up in my face. Later, I understood that whatever my concerns were, the way I sought to deal with it was totally unprofessional on my part and embarrassing to the faculty member in question. This culminated in a letter from the chair of the department telling me that all three of us — he, the faculty member, and I — would likely be happier if I went someplace else. So, midway through winter quarter, so many threads having come unraveled, I decided that college had become a gigantic, expensive exercise in beating my head against a brick wall, and it was time to acknowledge that it just wasn’t the right thing for me to be doing at that moment. I subsequently dropped out in disgrace, with the straw that broke the camel’s back being something which really was entirely my own fault. Today I would deal with a similar situation very differently because I would understand better what was happening; the bottom line is that when someone’s on a tenure track, you either play along or get out of the way, particularly under circumstances where resources are scarce and only so many people can get what they want. Anyway, after flailing about for a few months and still making really bad decisions (almost reflexively, at this point), I started selling classified advertising for the Bellingham Herald and trying to figure out how I might be able to move back to the Seattle area.

1994-1997 was a difficult, unpleasant time. It is difficult to even know where to begin explaining that the poor, confused, unhappy person who arrived at WWU in the fall of 1994 was not me at my best, not by a long shot. I started college not having any idea which way was up and having nobody, really, to whom I could turn. I was trying to do everything right which I possibly could, but there was just very little good that anybody could do for me, and trying to do everything right when one doesn’t even know what all one needs to do means one is bound to get quite a bit wrong. There continue to be ramifications to this day — people who don’t talk to me because some of my choices, people who, even if they’re still friends with me, can get easily upset when discussing some of what happened, and other consequences. A few years later, I did my best to apologize to everybody I hurt in those years, with somewhat mixed results. Whenever I think about that period, it is with a lot of pain and regret, but also a lot of confusion. In broad strokes, under the circumstances, I have a hard time imagining what I could have done differently that would have been any better beyond, quite simply, dropping out earlier. The kind of wrench my parents’ move threw into the works was comprehensive, I had no idea how to deal with it, my parents had no ideal how to deal with it, and they had no ideal how to help me deal with it. In retrospect, maybe it would have been better for me to find a way to work full-time while doing an Associate’s degree at a community college and continuing to study with Dennis. The trouble with that, however, was that I didn’t really have a place to live available to me full-time. Moving to Anchorage would have cut me off from much of what I was trying to do post-high school, and would likely have only hastened the inevitable. Maybe I could have just taken a year off out of high school to figure things out — I was starting college at 17, after all, thanks to my skipped grade — but that wasn’t really presented as an option. The expectation had always been that I would go to a four year college right out of high school; it was exactly what I would do while I was there and what would happen after that were all quite vague.

I should note that there are a number of people from this time for whom I remain grateful: an incomplete list includes Brian Ward, Holly Zehnder, Mike Cook (memory eternal), Peter and Arwyn Smalley (née Moilanen), Suzann Miller (née Welch), Jon Haupt, JOHHHHHHHHHHHHN Davies, David Harsh, Jon Lutyens, Matthew Murray, Kai Morrison, Dennis Kruse, Tom and Jordin Baugh (née Peters), Matt Carter, Sue Fletcher, Sarah O’Brien (née Wright), Liz Holmes, Eric Rachner, and, of course, Flesh of My Flesh herself, Megan Barrett (née McKamey).

On Mother’s Day, looking for baby gear suggestions

Today, on Mother’s Day, I want to wish my own mother, my mother-in-law, my stepmother-in-law, my stepmother, and the older of my two half-sisters a happy Mother’s Day. I suppose I should also say “Happy Mother’s Day” to Flesh of My flesh, or at least practice doing so.

So, we’re less than two months out from the next generation coming into the world. It’s a little crazy, because Megan’s due date is 26 June, and starting 2 June I will be at Dumbarton Oaks for their Byzantine Greek Summer School, which goes through 30 June. We’re told that it’s not uncommon for first babies to be as much as 8 days past the due date, so it could be a total non-issue, but in any event, I’m glad to be living in an era where there are airplanes. My mom will be here in Bloomington starting 14 June, and Megan’s mom somewhere around the 25th, and the good people who run the program at DO tell me that I’m not the first person to be in this situation (I suppose with academics trying to plan babies for the summer, this isn’t all that uncommon) and of course I can leave if I have to leave and not worry about it. My advisor tells me that when he did the same program 12 years ago, he had to leave a week early to get married — “But I think you’ve got me beat,” he said. Anyway, yeah, it’s a little crazy, but what can you do except take a deep breath and pray for the best?

One of the things I’m looking forward to about being at DO is that the Greek cathedral is about a mile and a half away, and they have a new protopsaltis fresh from Greece as of last month. I’m hopeful that I can touch base with him while I’m there — we’ll see.

Anyway, as we prepare for oncoming baby, we have nascent registries at Target, Amazon, and MyRegistry.com, but if you go to any of them, you’ll see that there isn’t much there yet. The thing is, we really have no idea what we need. We don’t know if we’re having a boy or a girl (we’re being old-fashioned like that), and while we’ve gone to the stores and pushed things around, we don’t really know what we’re going to find useful in strollers or things like this.

So, I’m looking for suggestions, particularly if you’ve done the whole grad-school-with-baby thing. We live in a relatively small house, we’ve got books freaking everywhere, two cars, we live about a mile from campus, and the farthest away we go as a regular destination is church, which is 6 miles away. We’re both done with coursework, and while I’ll be on campus teaching next year, pretty much somebody will always be at home. Either Megan will be writing her dissertation, doing research assistant work for her advisor, or taking care of the baby; in my case, I’ll either be doing exam prep, grading for my class, or taking care of the baby. What are we going to need? What won’t we need? What will we not be able to live without? etc. Anybody out there who can be the voice of experience, I’m all ears.

Review: Anton Baumstark, On the Historical Development of the Liturgy, trans. Fritz West

I first encountered the ideas of Anton Baumstark in the fall of 2005, when I wrote a paper for my undergraduate early music history course that (badly) attempted to compare Byzantine, Gregorian, and Old Roman use of Psalm 67 (“Let God arise…”), specifically one of the cornerstones of his comparative liturgy project, the so-called Gesetz der Erhaltung des Alten in liturgisch hochwertiger Zeit (usually translated as something like “law of preservation of ancient practice in especially solemn celebration”). There’s not really anything salvageable in that paper, but it pushed me towards many of the things I do now, and Baumstark was effectively a “gateway drug” to other liturgical scholars of the twentieth century, such as Dix, Schmemann, Taft, and so on.

Vom geschichtlichen Werden der Liturgie is a somewhat lesser-known work of Baumstark’s; it was published in 1923, a good eleven years before the publication of the lectures that would become the more famous Liturgie comparée (Comparative Liturgy). While the latter has been available in English translation since 1958, the former has only just been translated by Fritz West and published as On the Historical Development of the Liturgy.[1] West, a liturgical scholar and UCC minister, has produced a very accessible and thoroughly annotated edition of the book, which hopefully will be thought-provoking and generative for a current crop of both liturgical historians and historians interested in liturgy.

A truly useful outcome of West’s translation would be a re-articulation of Baumstark’s framework in a way that takes into account modern historiographical approaches; as West notes in his introduction, Baumstark’s perspective is notably weighed down for today’s reader by a reliance on “Great Man”-style theoretical models. Even more problematic, however, is his post-World War I resentment-fueled German nationalism (Baumstark would become a Nazi sympathizer in the 1930s). This is most clearly evident in chapter 11, titled “Language and Nation,” in which he attempts to show the relationship between ethnic identity (the German word he uses is Blut; West translates it as “race”) and liturgical development. This section of the book is frankly uncomfortable to read, given Baumstark’s own historical context; consider passages such as this one:

The readings in the Roman Breviary from the First and Second Books of Maccabees make for a singular impression, with their responses containing prayers for times of war and expressing a soldier’s delight upon seeing sunlight reflecting off of golden shields. Had the German people not become the preeminent guarantor of the Roman liturgy’s preservation and dissemination, these readings would have been hard put to maintain their impressive position in the lectionary of the office. Now they stand there as a towering monolith, recalling the proud days of the Vikings and bearing public witness against all would confuse the virile spirit of the church with programs for world peace, born of a weak and weary spirit. Could a nation in fact collapse utterly when suffering the heaviest blow fate could mete out in a national war of desperation if — in that decisive hour of its history — that nation were able to experience firsthand the Breviary prayer for the month of October in a liturgical setting? […] Without exception it was emotional values that the German people contributed to their adopted Roman liturgy… the full actualization of the German national character in liturgy was fettered by the use of Latin, a foreign language… one can only imagine how the Roman liturgy would have developed on German soil had the dialect of the Saxon troubadours, who chanted Heliand, had the opportunity of becoming the language it used for worship.[2]

Looked at another way, however, it is possible to see Baumstark’s project as tracing liturgical development in history as a way of constructing a Christian community that is truly universal, not just in geographic or national terms but in temporal terms — a way to establish a link to the Fathers, to putatively better times for German “Roman” Christianity in the person of Charlemagne (a figure constantly invoked by Baumstark), to Christ and the apostles themselves.

[The liturgical partcipant] participates in the deepest life of them all: the life of the millenniums. His individual prayer becomes for him an infinitesimally small ringlet in a virtually endless golden chain, stretching from the earthly days of the Son of Man, when Jesus wandered upon the shores of the blue Sea of Galilee, until that final day when he will await the return of the Son of Man in the glory of the Father.[3]

Baumstark’s proposal is that the impact of historical factors — such as political developments, missionary activity, theological crises, and so on — on liturgical development leads to identifiable strata in the evidence, explicitly invoking geology as a comparable image (chapter 1). He begins tracing this impact through identifiable modalities in pre-Constantinian Christianity: differing liturgical practices in the private home and public gatherings (chapter 2), the Jewish synagogue (chapter 3), and the Hellenized world in Greece, Asia Minor, and beyond (chapter 4). This examination leads to the preliminary conclusion that the trajectory of liturgical development has been a fundamental diversity which are molded into increasing conformity (chapter 5).

Following that, Baumstark examines how the fundamental diversity manifests regionally, with major cities functioning as strong centers of influence on surrounding regions (chapter 6). These centers tend to influence each other, such as Jerusalem and Constantinople in the East and Rome and Gaul in the West (chapter 7). The top-down influence of political and ecclesiastical elites on liturgical development, with Baumstark’s prime example being Charlemagne’s project of simultaneously forging a German identity that is Roman and a “Roman” identity that is unmistakably German (chapter 8). Monastic and urban practices represent another axis that tends to more or less blend together (chapter 9).

Baumstark also argues that the impact of notable historical actors upon liturgical development is paradoxical but undeniable. The end result of the liturgy for the worshiper of any given period is necessarily impersonal, an object fundamentally rooted in communal experience, but looking backward, the hand of individuals must be acknowledged, be they hymnographers, ecclesiarchs, or putative “authors” of entire rites — but he is careful to point out that sometimes it is less significant that an individual actually had a particular liturgical impact than the community believes that person to be worth the attribution (chapter 10). Language and ethnic identity, as already discussed, are also important factors to be considered for Baumstark (chapter 11).

At some point, rites tend to coalesce into more-or-less final forms with their own immutable tendencies and characteristics that reflect the various factors that have led to this point (chapter 12). This seems to inevitably give rise to a situation where liturgical language is frozen independent of vernacular usage, leading to a pastoral problem that a given rite has to figure out how to solve without losing its fundamental character. Baumstark argues that the West solved this problem by emphasizing Latin as a unifying characteristic of the Roman liturgy; the East by assigning to the deacon a role that mediates the action at the altar to the congregation (chapter 13).

Rites may tend to let their characteristic tendencies completely overshadow their core liturgical function; here Baumstark specifically criticizes the East’s allowance of liturgical poetry to become a “thicket of rank growth, proliferating out of control (chapter 14).[4] He also argues that the manifests in the East as a tendency towards overscripting the altar, turning the liturgy into a long exercise of personal devotion for the celebrant (chapter 15).

In the West, at least, the coalescence into a final form has led to formal, top-down mechanisms of reform and pruning, starting with the Council of Trent. These mechanisms, according to Baumstark, generally work as intended in the West, although in the East similar attempts appear to have messier results, such as the Old Believer schism in Russia (chapter 16).

Finally, Baumstark cautions, the scholar and worshiper must be careful with what they do with this kind of information, because of the clear limits of what we can conclude from our data. Of course, the methodology modeled by Baumstark is useless for predicting future changes, but epistemological boundaries exist looking backward as well. A historical understanding of the liturgy can enrich a present-day encounter, but without the context of direct experience, we can never completely ascertain the liturgical practices of a given time and place in their fulness (chapter 17).

It seems to me that it would be useful to reconsider many elements of Baumstark’s perspective anew. Off the top of my head, some possibilities of what could be done seem to be — how does a periodization model that includes late antiquity impact how these arguments are articulated?[5] How does a model of center and periphery clarify the relationships of geography and liturgy?[6] How could recent explorations of sensory experience in liturgy allow us to rethink the text-heavy emphasis?[7] How do frameworks such as Benedict Anderson’s imagined community illuminate the various social dimensions of the liturgy?[8] How does Paul Connerton’s work on inscribed vs. Incorporated memory suggest further pathways to better understanding Baumstark’s argument that the liturgy functions “trans-historically”?[9] How does the identification of orientalism as a problematic meta-narrative help us to tease apart Baumstark’s tendency to view development in the East as self-indulgent overgrowth, while the character of Roman liturgy is the standard to which everything else adheres or from which everything else falls away?[10] How might the methodology of ethnomusicology help us to better understand the ways in which the liturgy expresses characteristics and tendencies of the worshipping community?[11] If the liturgy is itself an object that belongs to the community, can we push that further and try to talk about a given rite, or a given section of a rite, as a “thing”?[12] Those are all very theory-heavy ideas from somebody who generally only half-jokingly introduces himself as a “paleostructuralist”, but they strike me as having the potential to be genuinely illuminating and generative of further discussion. They also have the extra advantage of being the kinds of approaches that would make liturgical matters relevant to historians who are not liturgical specialists.

West’s translation is quite lucid and readable; the annotations are generally very useful, if verging on repetitive at times. He also includes a collection of short biographies of all historical figures mentioned, which in and of itself is an invaluable reference. There are minor errors, such as the claim that the Syriac language is named for historic Syria[13] (it appears to have nothing to do with the historic region, with its origins as a distinct literary language apparently being in Mesopotamia)[14]. There also seems to be some fuzziness on the specifics of Eastern liturgical forms; Baumstark refers to the Latin Stabat mater text as “a Western counterpart to the ancient Syrian-Greek lament heard from Mary at the cross,”[15] most likely a reference to the genre of Eastern hymn known as the stavrotheotokion, but West’s note relates it to the ninth ode of the canon for Holy Saturday (“Do not lament me, O Mother…”), which seems to me improbable. Nonetheless, West has made a most valuable contribution by making this book accessible to English audiences.

I can’t help but wonder what Baumstark would have thought about the developments in the Roman liturgy post-Vatican II; would his framework have allowed him to understand the changes in terms of continuity? I expect not, but that may be something for others to argue about.

Works Cited

Anderson, Benedict. Imagined Communities. 2 ed. New York: Verso, 2006.

Baumstark, Anton. On the Historical Development of the Liturgy. Translated by Fritz West. Collegeville: Liturgical Press, 2011.

Boulay, Juliet du. Cosmos, Life and Liturgy in a Greek Orthodox Village. Edited by Denise Harvey, The Romiosyni Series. Limni, Evia: Denise Harvey (Publisher), 2009.

Brown, Bill. “Thing Theory.” Critical Inquiry 28, no. 1 (2001): 1-22.

Brown, Peter. The World of Late Antiquity: Ad 150-750. Edited by Geoffrey Barraclough, Library of World Civilization. London: W. W. Norton and Co., 1989.

Coakley, J. F. Robinson’s Paradigms and Exercises in Syriac Grammar. 5 ed. Oxford: Oxford University Press, 2002.

Connerton, Paul. How Societies Remember. Cambridge, England: Cambridge University Press, 1989.

Galtung, Johan. “A Structural Theory of Imperialism.” Journal of Peace Research 8, no. 2 (1971): 81-117.

Harvey, Susan Ashbrook. Scenting Salvation: Ancient Christianity and the Olfactory Imagination. Edited by Peter Brown, The Transformation of the Classical Heritage. Berkeley: University of California Press, 2006.

Jeffery, Peter. Re-Envisioning Past Musical Cultures: Ethnomusicology in the Study of Gregorian Chant. Edited by Philip V. Bohlman and Bruno Nettle, Chicago Studies in Ethnomusicology. Chicago: University of Chicago Press, 1992.

Said, Edward. Orientalism. New York: Vintage Books, 1994. Reprint, 2003.


[1] Anton Baumstark, On the Historical Development of the Liturgy, trans. Fritz West (Collegeville: Liturgical Press, 2011).

[2] Ibid., 172-74.

[3] Ibid., 44.

[4] Ibid., 204.

[5] Peter Brown, The World of Late Antiquity: Ad 150-750, ed. Geoffrey Barraclough, Library of World Civilization (London: W. W. Norton and Co., 1989).

[6] e.g, Johan Galtung, “A Structural Theory of Imperialism,” Journal of Peace Research 8, no. 2 (1971).

[7] Notably, Susan Ashbrook Harvey, Scenting Salvation: Ancient Christianity and the Olfactory Imagination, ed. Peter Brown, The Transformation of the Classical Heritage (Berkeley: University of California Press, 2006).

[8] Benedict Anderson, Imagined Communities, 2 ed. (New York: Verso, 2006).

[9] Paul Connerton, How Societies Remember (Cambridge, England: Cambridge University Press, 1989).

[10] Edward Said, Orientalism (New York: Vintage Books, 1994; reprint, 2003).

[11] e.g, Juliet du Boulay, Cosmos, Life and Liturgy in a Greek Orthodox Village, ed. Denise Harvey, The Romiosyni Series (Limni, Evia: Denise Harvey (Publisher), 2009). Also, Peter Jeffery, Re-Envisioning Past Musical Cultures: Ethnomusicology in the Study of Gregorian Chant, ed. Philip V. Bohlman and Bruno Nettle, Chicago Studies in Ethnomusicology (Chicago: University of Chicago Press, 1992).

[12] Bill Brown, “Thing Theory,” Critical Inquiry 28, no. 1 (2001).

[13] Baumstark, Historical Development, 56, n. 1.

[14] J. F. Coakley, Robinson’s Paradigms and Exercises in Syriac Grammar, 5 ed. (Oxford: Oxford University Press, 2002), 1, n. 1.

[15] Baumstark, Historical Development, 212.

Call for papers — Paraklitiki: The Journal of the Saint John of Damascus Society

(Please note that the website link is not quite live, but the e-mail addresses are, and there should be something up at the website relatively shortly. Soon enough, at any rate. In the meantime, you can also go to our Facebook group.)

Bloomington, IndianaThe Saint John of Damascus Society, founded in 2011, is a new sacred arts organization that seeks to promote excellence in the liturgical music of the Orthodox Christian Church, regardless of ethnic/national heritage of style, as well as support related outreach, educational, and academic efforts. We are pleased to announce our new publication, Paraklitiki: The Journal of the Saint John of Damascus Society. Publication in both print and electronic form will be twice-yearly, and the first issue will appear in January 2013. The language of the journal will be English.

Paraklitiki welcomes quality essays and articles dealing with any aspect of Orthodox liturgical music, monophonic and polyphonic, including history, theory, pedagogical matters and performance practice, theological issues, language, music as outreach, source studies, cultural aspects, and interplay with vernacular music. New compositions are also welcome, regardless of style, heritage, or type of notation.

Submissions should adhere to the following guidelines:

  • Submissions are accepted on an ongoing basis.
  • Conformity to the Chicago Manual of Style, 16th Edition, as appropriate to the piece.
  • Length may vary depend on topic and treatment; in general, submissions longer than 5,000 words may either be edited or split across issues.
  • Previously published material will not be accepted. Pieces that have been previously disseminated electronically (e.g., as a blog post or in a message forum) will be evaluated on a case-by-case basis. Please inquire via e-mail in this case.
  • Applicant’s name and contact information should appear only on a cover page.
  • Articles, essays, and reviews should be submitted in MS Word format.
  • Scores should be digitally typeset and submitted in PDF format.

Books and recordings will also be reviewed; review copies should be sent to The Saint John of Damascus Society, 2609 Spicewood Lane, Bloomington, IN 47401 ATTN: Paraklitiki.

Please send all manuscripts, as well as any queries concerning possible submissions, to submissions@johnofdamascus.org, (alternate: st.johnofdamascussociety@gmail.com) and please ensure that the subject line of the e-mail begins with the word “SUBMISSION” in all-caps.

Home page: http://www.johnofdamascus.org

E-mail: info@johnofdamascus.org (alternate: st.johnofdamascussociety@gmail.com)

Facebook: http://www.facebook.com/TheSaintJohnOfDamascusSociety

Twitter: http://twitter.com/StJohnDamSoc

All this for a quick cuppa — a cry for electrical help

If either of my regular readers have any electrical expertise, then I’d appreciate your input. Let me say up front that this is not by any means the most practical thing I’ve ever done, so if you want to tell me that, you haven’t told me anything I didn’t already know.

So, for a number of reasons, I thought it would be cool to get a particular model Russell Hobbs teakettle.

You will perhaps notice already what my issue is.

Yep, it’s a UK plug. Now, this was hardly an “Aha! Fooled you!” moment; I knew it had a UK plug when I bought it, and I ordered it off of Amazon UK. I knew exactly what I was ordering when I ordered it. I just figured, “Hey, there’s gotta be a workaround.” It seemed worth it; I was told that UK kettles are nice because they heat up near-instantly, and they’re great if you can get them working. There seemed to be some folks online who had done it, so there seemed to be precedent for my impracticality.

(And, I’ll be honest, there was a geeky impulse behind the purchase as well. Judge me if you must. I already said this wasn’t the most practical thing I’ve ever done.)

So, I took the element to a local electrics shop.

“What do I need to make this run?” I asked.

The guy looked at me like I was perhaps on the simple side. (And yes, perhaps I am.) “UK plug adapter and a step-up transformer for 220-240v, rated for 3 kilowatts,” he said. “Good luck.”

So, fine. I got exactly that.

Here’s what happens when I try to use the kettle:

(Forgive the Darth Vader breathing; I’ve been sick for the last two weeks.) As you can see, it works for a bit (aren’t the shiny blue lights awesome!), then the transformer’s circuit breaker trips. After a few seconds, I can reset the circuit breaker, the kettle goes again, the breaker trips, reset, kettle goes again, breaker trip, reset, kettle finishes boiling and shuts itself off. It still all happens in less time than it would take to boil the water on the stove, but I can’t really say that it’s exactly what I had in mind.

So, short of moving to the UK, what can I do to get this to work?

Notes from the psalterion

I have been the choir director and cantor at All Saints since the summer of 2005. I sang there for two years before that, and I had been a professional church singer in Anglican circles for several years before that (in fact, an Episcopal church was the very first place that ever paid me to sing). As an Orthodox church musician, I’ve tried on several fronts to contribute to the conversation about our liturgical music; if you’ve followed my blog for any amount of time, you’ll be familiar with some of the ways I’ve tried to contribute, so I won’t recap all of that here.
Lately, I’ve had a number of discussions with people about what the operating principles should be for music in our churches. What is the function of the cantor/choir director? How should they conceive of doing their jobs? How should the quality of their work be measured? In the spirit of my recent post about principles regarding church buildings, I wanted to try to list some of my conclusions. There will be some definite overlap with the principles about building; in a way, the person who sings in church interacts with the building in a manner that others do not, so perhaps this should not be surprising. Some of this I also talk about here,
  • Principle #0: The act that you are performing as a singer in church is the sung worship of God according to the practice and tradition of Orthodox Christianity. One may fairly insist that this is something different than a concert; one may also fairly insist that this is also something different than a campfire singalong, an exercise in nostalgia, the affirmation of somebody’s childhood, or the salving of one’s insecurities. At any rate, understood this way, singing in church is at once a privilege, a craft, and a discipline.
  • Principle #1: As the object of this sung worship is God, it is to be performed as prayerfully, skillfully, and within the parameters of the traditions governing the chosen style of music as the singer is capable of doing.
    • Principle #1a: This assumes that “performance” and “worship”, properly understood, do not constitute a dichotomy but parts of the same whole.
  • Principle #2: The easiest way to establish a tradition of good singing in a parish is to do it right from the start.
    • Principle #2a: At the very least, “doing it right from the start” means identifying and cultivating and talent (assuming you don’t have somebody from the get-go who knows what they’re doing), and providing the person who has that talent with the necessary resources to continue to improve.
    • Principle #2b: It will be far more practical in the long run to pick one musical idiom that you can do well than to try to do several and do them all at varying levels of mediocrity. 19th century Russian polyphony and Byzantine chant were never intended to coexist in the same service, and they require two entirely different musical skill sets.
      • Principle #2b.1: When picking this musical idiom, fight your weight. If you have a choir of five or six people and are meeting in borrowed office space, big Russian polyphony probably doesn’t make a lot of sense.
    • Principle #2c: “Doing it right from the start” requires the will to do so from more parties than just the cantor or choir director.
  • Principle #3: Musicians are your friends. They are the ones trained to think about how musical matters need to be addressed, much as how an iconographer is the one trained to know how something is supposed to work with an icon or  an architect is the one trained to know how to design a building. If they hear something you can’t, that’s a good thing; that means that they’re doing their job.
    • Principle #3a: The best musicians will also be able to teach the non-musician how to do it properly. Let them.
    • Principle #3b: In the same way that you would expect to pay an iconographer or an architect, expect to pay your cantor/choir director. The worker is worthy of his wages. If this is simply not an option, then there needs to be some way that the value of the cantor’s job is expressed.
  • Principle #4: The amount of singing in our services, to say nothing of the number of “moving parts”, as it were, in any given service, means that rehearsal should be considered a non-negotiable point. If you wish to be among those singing in the choir, it is your responsibility to come to rehearsal. This is the “discipline” part of the equation.
    • Principle #4a: Along these lines, always be mindful of improvement; don’t be satisfied with maintenance. If we truly have God as the object of our worship, then there is no “good enough” as such.
    • Principle #4b: If you are fortunate enough to have a choir of people that can read music in multiple notation systems and four different languages more or less perfectly the first time, then you might be able to reconsider the need for rehearsal.
  • Principle #5: Another non-negotiable point needs to be provision of physical resources for the singers. At bare minimum, these should include proper acoustics, an intentional space for the choir, necessary liturgical furniture, and necessary liturgical books. Acoustics and space cannot be afterthoughts; a cantor who has to make up for a dead room will not be able to do so indefinitely — it really constitutes a physical danger to the voice, and I cannot stress that enough. In terms of space, people (and music stands) still take up space no matter how small your building is, and you must plan properly for that. There are traditional places for singers to stand, and generally those places work very well if planned for.
  • Principle #6: The various systems of modes and special melodies (and yes, even notation), as impossibly complex as they may initially seem, are actually there to help organize and simplify the cantor’s job. The better you learn them, the less stressful of a time you will have in the long run.
  • Principle #7: Good liturgy and good music aid each other. Good settings will do a good job of cooperating with the liturgical action that they accompany; clergy that are celebrating properly will also help good settings fit in naturally with the liturgical action. In other words, a good Cherubic Hymn will be long enough to cover what’s happening at the altar while it’s being sung, and a priest will find that a properly-set Cherubic Hymn means that he doesn’t have to rush through everything in preparation for the Great Entrance.

As I said, this has all come out of my experience as a church musician. As with the building principles, it’s a set of “core ideals” rather than a step-by-step guide — this doesn’t tell you when to schedule rehearsals or how to run them or what repertoire to choose and so on. These are all very, very important things, to be sure. This is, put simply, what I suggest as what the base assumptions should be.

So — thoughts? What am I leaving out? What do I have wrong?

Greek Orthodox Archdiocese releases standard version of Paschal apolytikion

About a year ago, Vicki Pappas, national chair of the National Forum of Greek Orthodox Church Musicians, circulated an e-mail asking for people to send her the English translations of the apolytikion for Pascha (Χριστὸς ἀνέστη/”Christ is risen”) that were used in their parishes. This would be in aid of a standard English text for the entire Greek Orthodox Archdiocese. Despite not being at a GOA parish, I sent her the translation we use at All Saints.

Somewhere around late fall or early winter, following a St. John of Damascus Society board meeting, she asked if I would be willing to round up a few of my choir members to record the version that they were trying to settle on as the final draft. The recording would serve as a model, principally for priests. After Christmas, I put together a quartet, we learned it and recorded it, Vicki liked it, and said that the Synod still had to decide if it was the final version or not.

Earlier this week, the standard English version of the hymn for GOA was released. You can find it here. Alas, that’s not us singing on the model recording — it would appear that it went through at least one more round of revision, because that’s a different text than what we had, but oh well.

I am appreciative that a Synod would take the time to try to get everybody on the same page with respect to a particular hymn text, and I suppose this is as good as any to start with. I am also appreciative that GOA would go to the trouble of making sure that it is available in both staff notation as well as neumatic notation. There has been some discussion in some circles about how closely it follows proper compositional conventions; I would never dare to argue proper application of formulae with some of the people talking about this, but my guess is that the main point raised was probably known, and that preference was given to where people would be likely to breathe. It’s an issue that I suggest stems from the translation more than anything, and from what Vicki has told me, every nuance of the translation was discussed thoroughly, so what I think I know at least is that it’s a version of the text that says exactly what the Synod wants it to say. I’ll acknowledge that I don’t find this text to be note-perfect compared to how I might translate the Greek; to begin with, in modern English, “is risen”, while it used to be how you do a perfect tense in English, doesn’t really convey the same sense of the action as preterite ἀνέστη or even qam for the Arabic speakers — “Christ rose” would be the literal sense, but that doesn’t really “sing” the same way. “Christ has/hath risen” is an acceptable compromise, since the distinction between simple past and perfect is muddier in English than it is in Greek. And “trampled down upon” seems to me to be a little bit overthought as a way of rendering πατήσας. Still, I’d much rather sing this version than the one that’s normative for my parish, where the Greek melody is left as is, requiring “Christ is risen from the dead” to be repeated, usually with a rhetorical, campfire-style “Oh!” thrown in beforehand — “Christ is risen from the dead, oh! Christ is risen from the dead!” etc. Ack.

In any event, between being willing to argue about a standard text and acknowledging the neumatic notational tradition, there is much I wish the Antiochian Archdiocese would emulate here, and I congratulate GOA on taking the time and energy to at least make the effort, even if there wind up being tweaks down the road. I’m a little disheartened by the response I’ve observed in certain fora that basically criticizes GOA for making their standard version a brand new variant that nobody outside of GOA will ever use, that that’s hardly a unifying move across jurisdictions, not when there are translations that are common to both the OCA and AOANA. Well, maybe, but kudos for GOA for at least trying to get their own house in order first, even if maybe it winds up being a beta test.


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