Quick question for my Orthodox readers who regularly attend or chant Matins — what do you do for Psalm 50 (i. e., read, intone, chant, skip altogether), and what informs this practice? Are you aware of an “official” or “authoritative” rubric being one thing and your parish practice being something else? Are you aware of your parish practice being either standard or deviating from your diocesan or jurisdictional norm? If you could answer along with your parish location and jurisdiction, that would also be great to know. I am just trying to get a sense of the range of what is done out there — in other words, this is strictly a matter of data-gathering. Thank you in advance!
Archive Page 22
Straw poll regarding local liturgical practice
Published 4 July 2010 General , The Orthodox Faith 2 CommentsTags: liturg, liturgical adventures, liturgical music, liturgical texts and translation, liturgy, matins, orthros, psalm 50
Just posted: Hansen and Quinn notes and answers, Unit VI — and a proposition
Published 17 June 2010 Academia , General 4 CommentsTags: Greek, hansen & quinn, language pedagogy, let's make English an inflected language again, my kids will learn latin and greek when they're newborns, the only good language is a dead language, up with inflected languages
For those of you anxiously awaiting these installment, I’ve just posted my notes and answers for Unit VI of Hansen and Quinn. My goal is to try to get through Unit X by the end of the summer, so that theoretically somebody taking first year Greek this fall can have a whole semester’s worth of support materials (assuming the book is split in half per semester). We’ll see how my good intentions jibe with the other things I need to get done this summer.
On that note — I am doing this largely for my own benefit. It’s a fantastic grammar and vocabulary review exercise, at least; not only that, an express goal of my graduate program is that its alumni will be able to at least teach introductory Greek and Latin, and already having a set of teaching notes for first year Greek will be an asset. However, it’s a side project, it’s a side project that’s time-consuming because I want to do it right and thoroughly, and it’s a side project that tends to be low priority because of the other things on my plate as somebody trying to complete a PhD program.
That said, I get more hits on my blog on account of these notes than anything else, so I am more than aware that some of you are actually using these things, and would like me to give a higher priority to getting these done.
Let me offer the following deal, then, with the idea being that those who find these notes useful might have a mechanism that would enable me to more align my priorities with theirs.
There’s a PayPal button on the “Tip Jar” page of this blog. Starting Monday, for every $150 that gets tipped to me, I promise to complete a unit’s notes within a week of that $150 milestone being hit. In other words, if $150 gets tipped to me by the end of the day Monday, 20 June, then Unit VII’s notes will be posted by the end of the day Monday, 27 June. If not, I send you back your money. Without hitting the $150 milestone, I continue to work on these at my own pace, and I will still aim for getting Unit X done by the end of the summer, but I am unable to make guarantees.
Does that seem fair? Going by the stats I see, if everybody who ever downloaded these notes gave a dollar, I could get through Unit X in a month, so these numbers aren’t striking me as unreasonable.
Hey, I know that guy…
Published 17 June 2010 Academia , Media , music , The Orthodox Faith Leave a CommentTags: Arbëresh, byzantine catholics in italy, byzantine chant, dom lorenzo tardo, grottaferrata, ioannis arvanitis, piana degli albanesi, sicilian greco-albanian colonies
This is a very recently posted video I found on YouTube featuring the man kind enough to let me call him my teacher for a couple of months last summer:
In March of 2008, Ioannis Arvanitis directed the Hagiopolites Choir at a conference focusing on Dom Lorenzo Tardo, an Italian musicologist who was evidently interested in the reception and transmission of Byzantine chant in Sicily’s Greco-Albanian colonies. K. Arvanitis also delivered a paper called “Towards a Modern Interpration of Grottaferrata’s Musical Manuscripts” (seems to me I heard somewhere he knew something about those). The concert was in the Cathedral of St. Demetrius.
The location of the conference was a place called Piana degli Albanesi, one of the Greco-Albanian colonies that interested Tardo so much, dating back to the end of the fifteenth century. Like the abbey in Grottaferrata, they are Byzantine Catholics who are Italian by geography and communion but Greek and/or Albanian by culture and liturgy.
The “Arvanites,” of course, are Greeks whose heritage is Albanian*; K. Arvanitis’ involvement certainly seems fitting.
* Annotation added, 29 October 2010: I have been asked to clarify that the Arvanites are not Albanian in the strict anthropological, ethnosocial and cultural sense but are in fact Greek-speaking and Hellenic-Orthodox-accultured people who populated and expanded as a group in the geographic region that today is Albania. See here and here for more information.
A visit from His Grace Bishop MARK
Published 8 June 2010 Academia , College , General , music , The Orthodox Faith 5 CommentsTags: ancient faith radio, liturgical adventures, liturgical music, liturgy, liturgy and life, the Bishop MARK fan club, the divine liturgy in english
In a perfect world, the way I — or any other cantor — would learn the ropes of a hierarchical visit would be to spend ten to fifteen years singing at the analogion with a protopsaltis who knew what he was doing. Excepting that, I would take a priest who understood the rubrics with a thorough knowledge of detail and could explain clearly what was supposed to happen from the cantor’s perspective. Excepting that, liturgical books that were written to address matters from a cantor’s point of view rather than a cleric’s would be acceptable.
None of those possibilities in fact being the case, what I’ve had to do for the last five years is pretty much wing it. For my first episcopal visit, Fr. Athanasius handed me a photocopy of the Liturgikon’s rubrics for the Divine Liturgy and said, “These are wrong, but you’ll get the basic idea.” He gave me notes on what was really supposed to happen, which I followed, and in turn, that wound up being not quite what we did either. Some variation on that has occurred every time since then; each visit has gotten a little better, and each visit has yielded a priest or somebody coming up to me afterward and saying, “Oh yeah, what I forgot to tell you earlier was this…” It wasn’t until after the third visit, I think, that anybody bothered to tell me that the bishop is supposed to vest during Lauds and that there are some changes made to accommodate that action.
There are multiple issues; I don’t know what I don’t know, so if somebody tells me something that’s incorrect or incomplete, I don’t have any way of knowing that until after the mistake is made. Plus, our diocese has its own in-house hierarchical service book that differs from the Liturgikon in a couple of respects, the net result of that being that I don’t trust any rubric I see printed anywhere without somebody in a position of authority telling me, “Yes, that’s actually what we’re doing,” because it’s clear not everybody’s on the same page (literally). What has sometimes happened is that a priest will tell me to do one thing via a note sent from the altar or some such, only to have a subdeacon come scurrying along twenty seconds later instructing me to do exactly the opposite. Our priest has always served with His Grace at the altar, so he himself doesn’t know exactly what should be happening from the perspective of the kliros. This is made more complex by the fact that our diocesan service book, while unquestionably useful, is written by and for a priest, not a cantor. For example, at the reception of the bishop it’s just noted that “the following hymn is sung in tone 4” instead of “the irmos for the ninth ode of the Palm Sunday canon,” which would make it infinitely more useful in terms of actually locating the music for said “hymn in tone 4”. To say nothing of the fact that, every time we’ve ever had a hierarchical visit, the Trisagion has gone haywire; the congregation hears the Trisagion to which they’re accustomed, they automatically start singing along, but but they don’t realize that it’s different with a bishop until they notice that the choir has stopped and that they’re singing over His Grace. Yes, the order of the hierarchical Trisagion is in the bulletin, but it is perhaps unreasonable to assume that everybody has has read or retained it in-depth. At one of his last visits, Bp. MARK stopped in the middle of the Trisagion with a bit of a smile and said, “We’ll get this right someday.”
(Let me emphasize, lest I be misunderstood, that I do not think it reasonable or realistic to expect the congregation to know the order of the hierarchical Trisagion. This is one of those areas, rather, where I think the argument for a model of congregational singing that consists of “everybody sings everything” breaks down.)
But, again, each time has gotten a little better, and for His Grace’s visit a couple of weekends ago for the Feast of All Saints we got it mostly right. The one thing I know I missed was the “Many years, master” that replaces “We have seen the true light…”, but I had Papa Ephraim’s long “O Lord, guard our master and chief priest” prepared for the Kairon, and the solution for the Trisagion problem was to swap out the setting from Cappella Romana’s The Divine Liturgy in English, adapted for hierarchical use. It was not the familiar version, so the autopilot problem was avoided. (Bp. MARK had mentioned to us before that the Greek model, as heard on the Angelopoulos Divine Liturgy recording, was in fact the usual Trisagion for hierarchical visits.) I got one person afterward who asked, “Since when is God ‘strong’ and not ‘mighty’?”, but beyond that, things were pretty smooth.
While he was here he also gave a talk on ministering to a college town (which may show up down the road on Ancient Faith Radio; we’ll see — do note that an iPhone is actually a really fantastic portable voice recorder, and I was very glad to have it when our $2,000 sound system failed), and we also briefed him on where the building conversation stands. When we showed him Andrew’s sketch and told him about his ideas, his response, in short, was “Build it. Just let me know how I can help.”
I’ve observed before that, when I participate in a hierarchical Divine Liturgy, the structure of the service and the way the parts function suggest to me that the presence of a celebrating bishop is actually assumed to be the norm, and that only having a priest as the celebrant is the accommodation. A way this was made manifest this time around was at the Cherubic Hymn. To back up for a second — in February, Fr. Peter had me sing the long Cherubic Hymn from The Divine Liturgy in English for the Divine Liturgy of the Presentation of Christ in the Temple. He had liked how it had worked liturgically during John’s visit; we only needed to sing it once (instead of the threefold repetition we have to do with our usual setting), it was unhurried, and then he actually had enough time after the Great Entrance to do what he needed to do. “Sing it again,” he said, “I want to see if it really worked as well as I remember.” Well, afterward, he said, “No, that won’t work. It’s too long. I was waiting behind the iconostasis for three minutes for you to finish the first part.” So there went that idea.
Well, what was clear that weekend, as we repeated the Cherubic Hymn a third time, and then had to repeat “Let us now lay aside all earthly cares” on its own, a second time, then a third time, and still a fourth time before the procession came out from behind the iconostasis, was that the reason the other setting was “too long” is because it assumes the presence of a bishop. What was also clear was the assumption that the Cherubic Hymn will cover the Great Entrance a good chunk of the way around the church, since the priest only has one petition before he reaches the bishop at the solea. “Perhaps it’s better to make the long way the usual way so that you aren’t having to rejigger everything when the bishop comes,” I observed to Fr. Peter afterward. “You might be right,” he said. I think I will probably have the choir review the long Cherubic Hymn for next time.
In any event, it was good to have Bp. MARK with us; I haven’t seen him since January of ’09, a month before the confusion (as it is convenient to refer to it) started. Εἰς πολλὰ ἔτη, Δέσποτα!
I Josquin get enough: in which the author gets mistaken for a Russian priest and concludes his Californian sojourn
Published 6 June 2010 Academia , General , Media , music , The Orthodox Faith 6 CommentsTags: bay area classical harmonies, john michael boyer, josquin singers, my sense of humor, my wife says it's ok to hit me, st. john maximovitch
(Before I get started — couple of music jokes:
Q. Which famous composer carried the least amount of debt in his lifetime?
A. Berlioz.
Q. Which famous composer was only barely able to pay his bills every month?
A. Josquin.
Right, onward and upward.)
I got back from California a couple of weeks ago only to be plunged into some last-minute efforts for Bp. MARK’s pastoral visit to All Saints the very next weekend, and I’m only now really coming back up for air. I tell you, a blog is a lot harder to maintain when one actually has things going on in their life that are important to them!
Over the last five years or so, the narrative I’ve had in my head and that I’ve propagated is, more or less, “I failed as a musician because I wasn’t good enough, and the upside of this is that it enabled me to discover what I was actually good at doing.” This is part of why it was a huge shock to me to have John invite me out to California, even if he was desperate; my working assumption is that, as formally trained musicians go, everybody else is about a million times better than I am, and that the people who have me sing for them here and there do so mostly as a favor to me and because they’re short other options.
At some point while I was in California, John asked over a beer, “So, what other singing do you do besides All Saints?”
I kind of blinked, and explained that I didn’t really, save for the occasional recording studio gig in Indianapolis, and my godson Matthew‘s pickup choir that has done all of two Christmas concerts thus far (and that will be the end of its short happy life, as it works out).
“I’m surprised you’re not more involved in the scene,” he said. “A singer like you, you really should be.”
Well, there were two problems with this. First off is, frankly, what scene? There is no scene in Bloomington that isn’t strictly a product of the Jacobs School of Music, save for a large community choir that, meaning no disrespect to said community choir or its members, is not really what I would find fulfilling at this stage of the game. Some of the bigger churches do things, but I obviously don’t go to those churches, and despite efforts of mine to the contrary, All Saints just is not equipped in any way, shape, or form to be making its own contribution to “the scene,” nor are we likely to in the near future. There really isn’t anything in Indianapolis, either, at least nothing that would inspire me to want to commute on a regular basis, save for the random studio thing and miscellaneous choral performance my friend Max Murphy occasionally organizes. I suppose I could go to the choral folks at the School of Music and say, hey, I’m an alumnus, and I’m a registered fulltime grad student in the College of Arts and Sciences, any chance I might be able to have a spot in one of the chamber choirs? Realistically, however, there aren’t enough choral spots for the singers they have. So, what scene is it of which I should be part, again?
Secondly, as I explained, I quit five years ago because it was clear to me I wasn’t all that good in the first place. In context, this seemed like such a painfully obvious thing to say as to make me almost embarrassed to have to say it; John is somebody who has been making music at a very high level since he was a little kid, has had a rather rarefied musical education as a result of those — and many other — experiences, and who has been, not just a specialist, but an expert in his field from a very young age, to the extent that formal, piece-of-paper education has almost been more of a hindrance than a help. I’m, well, working class by comparison, at best.
Still, he said, “Well, you’re doing just fine with us,” and went on to say that if geography were no object, there would be a number of excellent opportunities of which I would have no problem taking advantage, in his view.
This jogged a memory for me.
Bryon Grohman is a guy I got to know a bit the two years we overlapped at IU. He was a doctoral student but we were close to the same age, and I first met him taking vocal pedagogy from him. At his encouragement, I was able to publish the paper I wrote for him in the Journal of Singing, and after the class was over, we got to be friendly, at least enough to have a beer together here and there when we had the chance. When he passed his quals, I was supposed to buy him a drink before he left town; we weren’t able to quite make the connection, but we were at least able to chat briefly. It was right when I was deciding to hang it up; I told him that, and I said that while I wasn’t sure what I was going to do next, it was just clear to me that downstage center at the Met wasn’t in my future.
“That may be,” he said. “But whatever you do, you need to not forget that you are a very well-trained musician, and that’s not something that can be taken away from you.”
I hadn’t remembered that conversation in five years before what John and I were talking about brought it to mind, and it made me think a bit.
Anyway, the concerts on the whole were a lot of fun. Ian, my cellist friend, was able to come to the Friday night performance at the Oakland cathedral, I finally got to meet his mom after years of hearing about him talking about his parents, and it looks like he may have been recruited to play in BACH’s presentation of Mozart’s Requiem this fall.
One of the good things about not really having done any performing in the last few years, and to have that downtime come on the heels of the experiences that convinced me to quit, is that my expectations regarding anything were virtually nonexistent. Any performance I can walk away from is a good one. What this means is that crashing and burning doesn’t bother me all that much; at the very least, it doesn’t raise existential dilemmas for me. It just makes me say, “Well, that can go better next time,” and that’s that. So, I can say that I enjoyed singing in all three concerts; the second two were a lot more consistent than the first for everybody, I think, but whatever wasn’t right the first night, it was still light-years ahead from some of the things I’ve done to which I might compare it. This means that I may not be the best person to ask, but it also means that if you do ask me, I’ll tell you that I had a ball with all three of them, and that it was wonderful getting to sing beautiful music with a group of good musicians in three good venues.
One interesting thing about the experience: in the last few years, outside of church, whenever I’ve been in a situation where I’ve had to sing a solo, it’s really been something I’ve hated doing. In one of Matthew’s concerts, for example, I had a little Gregorian chant incipit before a motet, and even that was horribly traumatic. I felt awful singing it in rehearsal, I dreaded the moment when I would have to sing it in the concert, and then it felt awful singing it in performance.
Well, John gave me a solo verse in the ninth ode of the Paschal canon for these concerts. I hadn’t expected or wanted him to do that, I had avoided volunteering for other solos, and I almost told him no, but it really didn’t seem to be up for discussion, so I just let it go. The first rehearsal where I sang it, it felt awkward vocally and I was self-conscious and it really was not enjoyable to do. The dress rehearsal wasn’t much different.
But then the concerts came, and much to my surprise, it felt fine, I wasn’t terrified out of my wits, and I was still alive at the end of it. It was actually, dare I say it, an enjoyable thing to do. I’m still not sure what changed.
On a totally different note (as it were)… the one thing that I told John I really wanted to make sure I did while I was in the Bay area was go to St. John Maximovitch’s cathedral. He’s one of the only saints in the United States where one has that kind of opportunity, and it was very important to me to have a chance to visit him. Absolutely, John said.
Well, as it worked out, it seemed to be a never-ending struggle finding the time to make it out that way. John’s car getting vandalized ate up one of the days that was discussed as a possibility, and that put us very much at a deficit in terms of available time. It was a lot like trying to go to the Hagia Sophia cathedral in London the first time I visited there; the ordeal in terms of just figuring out how and when to go the location reached a level where it could plausibly have been a spiritual struggle masquerading as a series of unrelated annoyances. To John’s credit, no matter how difficult as it got, he refused my offers to let him off the hook. What it amounted to nonetheless was that we got to Geary Avenue at 5:40pm on the Saturday of the last concert, needing to be in Daly City by 6:15pm — literally the last possible five minutes I would have, since I was flying out of Sacramento the next afternoon. John dropped me off, told me to put on my cassock before going in and to text him when I was done.
The cassock had an interesting effect; as I walked up to the cathedral, a woman started talking to me in Russian. “Sorry, I don’t speak Russian,” I said.
“Oh,” replied the woman in accent-free American English. “Can you tell me how to get to the freeway from here?”
Inside the cathedral, another woman came up to me, her palms cupped over each other. I again had to say I didn’t speak Russian. “Oh, sorry, Father,” she said. “Will you give me a blessing?”
Well, I thought. That’s never happened to me before. “Oh, I’m sorry, I’m not a priest,” I said. “I’m a, er, psalomchik.” (“You should have replied in Greek,” John chuckled when I told him the story.)
I had just enough time to be amazed by the cathedral, venerate St. John the Wonderworker of Shanghai and San Francisco, and be told at the book counter that they couldn’t sell me anything because they weren’t the regular person and didn’t know if they could take a check or not, before John texted me — We gotta go.
Yes, it would have been nice to have had an hour or two so that my experience there could have been a bit more, shall we say, meditative. It was decidedly not the same half-day of contemplating the holiness of the saint that I had at St. Nektarios’ monastery last summer. I didn’t even have time to get a picture of anything. But nonetheless, I got to go, and I got to see St. John’s incorrupt relics with my own eyes. That’s something, most definitely.
“Why did you tell me to put on the cassock?” I asked John as we drove away.
“You’re wearing jeans and a short-sleeved shirt, and they tend to be a bit persnickety about that,” he said. “They also tend to get a bit weird about making sure you’re actually Orthodox and not a tourist. You wearing the rasso was a quick way to bypass all of those issues.” Word to the wise, I suppose.
We got back to Sacramento quite late that night, and Matins was at 8am the next morning. I stumbled through Matins, Divine Liturgy and Kneeling Vespers a bit given how tired I was, but then it was immediately off to the airport for both us — I to fly back to Indiana and John to fly to Portland for a Cappella Romana fundraiser and a mini-tour on the Oregon coast. My brief couple of weeks pretending to be a singer again was in the books; time to go home.
A couple days after I got home, Ian the cellist was coming through Bloomington again, and we talked about my time out there a bit. He really enjoyed the concert, and he had some interesting thoughts about what it really meant to be a good musician. “Thing is, being around a school like IU can distort what being a musician really is,” he said. “Here, it’s just all about being super-competitive all the time. But when you go to a gig, what it’s about is showing up and being able to do what you’re asked to do. That transcription you did, not just anybody could have done that, but you got off the plane and did it, and you were able to do it because you were trained to do it, even if it seemed like just a party trick at the time with no application. People like you and me really do come out of a place like this being able to perform at a particular level, and even if it maybe takes you a few days to shake off the rust when you haven’t done it in awhile, you’re still going to be able to do it.”
I really don’t know if this trip will wind up leading to any other musical opportunities; it might, it might not. We’ll cross that bridge when we come to it. I came back wanting to discuss with Matthew how we might make his pickup group more of a going concern, but as I alluded to, that’s not going to be a possibility moving forward, for reasons I’ll explain later.
If nothing else, however, maybe the experience of my couple of weeks in California allows me to change the narrative a bit. Maybe I didn’t fail as a musician. Maybe it really was just that I chose otherwise, not that I didn’t have a choice by virtue of not being good enough. Maybe I can take the line of my CV that says “failed singer” and have it just say “singer.”
Two weeks well-spent, one way or the other. Many thanks to John for the opportunity, the hospitality, the friendship and encouragement (to say nothing of the helpful jabs to the ribs), Dušan Radosavljevic for being a fantastic help at several points and a great person to get to know in general, St. John Maximovitch for not smacking me down despite having to be in and out, and Andrew Chung and the rest of the Josquin Singers/Bay Area Classical Harmonies for letting me play with them in their sandbox for a bit. Hope we get to do it again at some point, guys.
All Saints in the Herald-Times
Published 5 June 2010 College , General , Media , The Orthodox Faith Leave a CommentTags: adventures in writing, all saints bloomington, bloomington herald-times, publishing, this american church life
Bloomington’s local paper, The Herald-Times, ran a piece on All Saints for their religion page in today’s edition. If you’re a subscriber, you can find it here; otherwise, it’s posted over at Orthodox Hoosiers.
The story here is this — last weekend was our annual pastoral visit from His Grace Bp. MARK (about which more a bit later), and we realized somewhat at the last minute that it might be a good event to try to publicize to the greater community, particularly since he was giving a post-Vespers talk about ministry in a college town. Parish council chair Jeff Weber had called the paper, and they told him they’d be happy to run whatever we sent them as long as it was 400 words or less and we got it to them by noon Wednesday. Somebody had taken a shot at writing a really short press release, and while it wasn’t bad as an event announcement, I knew from my own experience getting press releases to the Herald-Times that what had been written wasn’t going to fly. So, Tuesday night, in consultation with Fr. Peter and parish council chair Jeff Weber, I wrote a press release for Bp. MARK’s visit as well as a short, rather general feature article about All Saints and Orthodoxy in Bloomington. With Fr. Peter’s and Jeff’s suggestions and tweaks, we got them over to the paper at 11:59am Wednesday.
And on Saturday, we opened the paper and saw nary a word of what we had sent them.
This last Thursday, Fr. Peter left me a voicemail, saying that he had talked to the appropriate editor at the Herald-Times, and they had been very apologetic, saying that somebody had been out of town, wires got crossed, etc., they would run what we sent them this weekend modifying for past tense, and that they looked forward to covering All Saints more in the future.
So, today, the feature article was there, and true to their word, they printed the whole thing, changing only the applicable verb tenses relating to the episcopal visit.
Anyway, all’s well that ends well; we’re hoping that cultivating a bit more of a relationship with the Herald-Times will help raise awareness of All Saints in the community, so there will hopefully be more of these in the near future.
St. Vlad’s symposium next week
Published 4 June 2010 Academia , General , The Orthodox Faith 1 CommentTags: st. vlads, SVS annual summer symposium
A brief post for the moment (with a longer post coming) — anybody out there planning on going to the St. Vladimir’s Annual Summer Symposium next week? I am strongly considering going, last minute though it may be, and am curious who else might be there. Let me know.









