Kagel's conundrum is this: Saint Bach is either a unique musical phenomenon, perhaps the only instance of such divinely made (not just inspired) music, thus rendering him incomparable and even incommensurable to all other composers, or Bach's saintliness is a possibility that any composer might attain and thus "Saint Bach" is a representation of "the composer" him/herself in his/her fullest attainment. If this is the case, what other composers might Kagel also be a saint? Himself? As I said, Kagel confronts us with the most challenging epistemological conundrum any recent composer to my knowledge has laid down. And I suspect attentive listeners will be wrestling with his conundrum for generations to come, either infuriated by its seeming audacity, or humbled by its remarkable devotion. In any case, some of those infuriated and humbled listeners will return to Kagel's music with a culminating sense of marvel at its emotion and elegant design that will seem at times to be Bach's music itself wearing an astonishingly contemporary garb.
Anne Sofie Von Otter, Hans-Peter Blochwitz, Roland Hermann, Peter Oggisch, Gerd Zacher, Stuttgart Sudfunkchor, Limburger Cathedral Boys Choir, Hamburg Radio Chorus, Stuttgart Radio Symphony Orchestra, Mauricio Kage / Conductor
Fifteen years after his recording of Bach’s three Sonatas for viola da gamba and harpsichord (on hm, with Rinaldo Alessandrini), Paolo Pandolfo returns to this repertoire a new approach: the fruit of active and concentrated years of consideration, study and research into the inherent possibilities of his instrument. Given the basic differing natures of these two instruments, the performance of these works very often turns – in Pandolfo’s words – into a “musical argument”, rather than what is demanded by the music’s essential nature: a “musical conversation” in which the score achieves “transparency and eloquence”.
Filmed in the architectural splendour of Graz's Gothic-Baroque cathedral, leading Bach authority Nikolaus Harnoncourt conducts the famed Tölz Boys Choir and his Vienna Concentus Musicus, playing on period instruments, in the most dramatic of all Passion settings. "In this performance we have attempted to realize Bach's wishes in the most authentic manner possible" (Nikolaus Harnoncourt). "A unique occasion" (Kurier).
The music of Bach's 'St. John Passion', which the composer wrote for Holy Week in 1724 immediately after his appointment as cantor of St Thomas's Church in Leipzig, still retains all its freshness and vitality nearly 300 years later, and is a true Baroque delight. The two main choruses Herr, unser Herrscher and Ruht wohl, ihr heiligen Gebeine form the beginning and culmination of a large-scale orchestral and vocal structure in which Bach reveals his absolute mastery of polyphony. Inwardly reflective chorales are as much interwoven into the events of the Passion as the haunting arias which comment on the biblical texts of the Gospel of St John. Throughout this solemn Passion oratorio, there is a constant emphasis on Baroque musical magnificence. What makes this live recording of the concert version of March 7, 2015 in the Herkulessaal of the Munich Residenz so special? The fresh voices of the young and excellent vocal soloists, the regularly praised "astonishing three-dimensionality" and "crystalline clarity" of the Chor des Bayerischen Rundfunks under the direction of Peter Dijkstra and, of course, the renowned period instrument ensemble Concerto Köln.
The Amsterdam Bach Soloists comprise an ensemble of ten or so musicians. They play modern instruments but base their musical approach on ''an undogmatic use of authentic interpreting practice, so that the rich potentialities of the modern instruments can be combined with the baroque way of performing, which is in keeping with the accomplishments of Nikolaus Harnoncourt with the Concertgebouw Orchestra''. Most of the players are, in fact, drawn from the Concertgebouw, though there are some from Frans Bruggen's Orchestra of the Eighteenth Century. Nowadays Bach's didactic but very beautiful The Art of Fugue, is widely regarded as a work for solo harpsichord. Bach himself left no precise indication concerning instrumentation but the music was engraved in open score which places each individual voice or strand of the texture on a separate stave. This practice was not uncommon in contrapuntal keyboard works and is one of several features pointing towards the solo harpsichord as being Bach's most likely intention. Nevertheless, since 1924, when the Swiss musician Wolfgang Graeser set the canons and fugues for various combinations of instruments, the practice of performing The Art of Fugue with a mixed ensemble has remained popular.
As the mysterious opening bars of the Kyrie gradually emerge into the light, we know that this recording of Mozart’s glorious Great Mass in C minor is a special one: the tempi perfect, the unfolding drama of the choral writing so carefully judged, and, above it all, the crystalline beauty of soloist Carolyn Sampson’s soprano, floating like a ministering angel. Masaaki Suzuki’s meticulous attention to detail, so rewarding in his remarkable Bach recordings, shines throughout this disc, the playing alert, the choir responsive, the soloists thrilling. And there is the bonus of an exhilarating Exsultate, Jubilate with Sampson on top form.
Most of us come to the Saint John Passion knowing the Saint Matthew Passion first. The bigger and more elaborate Saint Matthew, which came along three, or possibly five years later (there is controversy about the date), has tended to cast a shadow in which the earlier work is swallowed up, and this has been so ever since Mendelssohn's Saint Matthew performance in 1829 marked the beginning of the public rediscovery of J.S. Bach. (The professionals had never forgotten.) But if the Saint John is smaller in scale than the Saint Matthew, it is hardly the lesser work in quality, though it would of course be silly to claim that the master of the Saint Matthew Passion had not learned from the experience of setting Saint John. But the most interesting differences between these two towering attestations of faith are differences in intention. Read Matthew 26-27, Mark 14-15, Luke 22-23, and John 18-19, and you get four tellings of the last days in the life of Jesus that differ in tone, emphasis, and detail…