Advent is a strange time for the Christian, who often finds herself caught between two calendars: on the secular calendar, the moment the last bite of Thanksgiving goes down, the Christmas season begins, and will stretch until the magic of Christmas morning, after which it is fairly immediately extinguished. But on the Church calendar, we are in a season of waiting, of expectant longing, right up to the fall on darkness on Christmas Eve, at which point we begin a season og rejoicing too intense to be confined to one morning, and so which stretches through the following twelve days. The soundtrack of this now and not yet double season, controlled as it is by secular concerns, is mostly skewed towards premature celebration. But some of its songs strike the right chord of expectation for the Christian. “O Come, O Come Emmanuel” is one of those.
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A unique feature of music is the way one sustained sound can sit underneath other harmonies layered on top of it. This concept is prevalent across genres: American jazz standards, Celtic bagpipe music, Bach’s Preludes and Fugues. In musical terms, this steady sound that sits underneath others is called a “pedal tone” (or “pedal point,” but we’ll stick to pedal tone in this article.) It might be such a common musical device because it has such symbolic value for the world that we live in. This way of sounds interacting illustrates how humans interact with each other, the rest of God’s creation, and God too. The pedal tone is an apt metaphor to describe what is going on today – Rev. Dr. Martin Luther King, Jr. Day – in a country contending with its foundational racism. The pedal tone can remind us of God’s intentions for this gift of a world we inhabit.
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Today, I’m going to use my setting of O Magnum Mysterium as a springboard to make some observations about the issues I consider important in my work as a composer of sacred music and to offer some commentary on my own approach and techniques in setting a sacred text, using illustrations from this piece.
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