The Bells

As I enter the final full week of my time here in Germany, it is only natural that I should be found in a pensive and reflective mood; as I’ve already noted some weeks ago, I will certainly miss this town.Later this week I will put together a post that reflects more concretely on my work this year; today, I would like to address a question that has often been put to me in recent weeks, namely, what will I miss most about being in Germany?

"Klingender Dom" Choir Concert

On Saturday evening, I had the opportunity to attend a truly extraordinary choral concert at the St. Paulus Dom (Cathedral) here in Münster. The concert, called "Klingender Dom" (roughly "Cathedral Full of Sound") involved the Domchor (Cathedral Choir) of Münster, performing together with the Mädchen- and Knabenkanotreien am Dom (Girls' and Boys' Cathedral Choir) and the Kammerchor Rheine (the Chamber Choir from the town of Rheine), accompanied by the Musica fiata from Cologne.

What made this concert truly spectacular, however, was the logistical set-up of the choirs. The Münster Domchor sang from risers set up in front of the high altar, while the Kammerchor Rheine stood on the steps that lead to the Westchor of the Cathedral, that is, at the opposite end of the Cathedral from the Domchor. Finally, risers were set up in the central bay of the northern side aisle, where either the children's choirs or a smaller choir composed of assorted members of the various choirs sang; a platform for the conductor was placed in the very center of the nave so that all three choirs could see him at once.

Thus, Saturday evening was truly a three-dimensional musical experience, as the sounds of the choirs came literally from every direction (for maximum effect, they decided to forgo the use of the electronic sound system, allowing rather the natural acoustics of the building to take over--something I wish they would do more often). Furthermore, their selection of music from the late Renaissance and early Baroque was tailored to exemplify what is known as the "Venetian polychoral" style; from the inside cover of the program:

This term designates a musical practice that arose in the middle of the 15th century during the late Italian Renaissance. At that time, Venice was a leading center of innovation in the area of music. The polychoral style was chiefly developed for liturgical works that would envelop the space in which they were performed. This effect was achieved by splitting up the music between two or more part-ensembles (so-called "choirs") that stood at various around the performance space; sometimes, the choirs would take turns "answering" each other (a style called "antiphony"), and other times they would join together in the "Tutti" passages and so fill the entire space with music. Fra Ruffino d'Assisi, the Cathedral Kapellmeister in Padua, was one of the first to develop this practice, writing ca. 1510-20 settings of the Psalms for eight voices "a coro spezzato ", i.e. for a separated choir or two choirs of four voices each. While the practice of switching at each verse between one choir and another had roots in the Middle Ages,Fra Ruffino added the innovation of switching between individual words and phrases within each verse, thus inventing the Coro spezzato technique. The technique was further refined by Adam Willaert in his "Salmi spezzati" for eight voices in the 1550's.

Since Giovanni Gabrieli (Kapellmeister from 1586 to 1612 at the Cathedral of San Marco in Venice), this Venetian style expanded quickly throughout the rest of Europe. Heinrich Schütz was a student of Gabrieli from 1609 to 1612 and became one of the most important "Venetian" representatives in the German-speaking world. Other important composers of this style were GregorAichinger (Augsburg), Samuel Scheidt (Halle/Salle), and Jakobus Gallus , who was born in modern-day Slovenia and worked in Prague. In parallel to this, the polychoral style was developed in Spain by Tomas Luis de Victoria; in contrast to Gabrieli and Schütz (whose polychoral compositions were often homophonically arranged), de Victoria remained faithful to the old classical vocal polyphony of Palestrina.

This polychoral effect of filling the space with music on all sides, as well as bouncing the sound back and forth in antiphony between the choirs, was demonstrated immediately by the first string of works by Heinrich Schütz (1585-1672). As you can see from the following video of the performance of his "Nun Lob, mein Seel, den Herren", it keeps the ear moving just as much as my camera did:

Unfortunately, the omnidirectional microphone in my camera does a very poor job of recording the stereophonic quality of the competing choirs (while the central choir, composed of basses and tenors from the Domchor and altos and sopranos from the boys' and girls' choirs, sang their sections alone, the two other choirs would echo each other during their parts). After the tour-de-force performance of such works, they scaled it back a bit, bringing the focus entirely onto the Domchor as they performed Giovanni Pierluigi da Palestrina's (1525-1594) "Lauda Sion Salvatorem":

Other works performed in the first half of the concert included Jakobus Gallus' (1550-1591) "Ascendo ad patrem meum", Giovanni Gabrielli's Canzon VIII a 8 (Sonate e Canzoni) (an instrumental work), the Kyrie and Gloria from Hans Leo Hassler's (1564-1612) "Missa secunda", and Gregor Aichinger's (1564-1628) "Laudate Dominum". This was the last piece in which the children's choirs had a part, and one could notice that they were ready to go home by the end of it.

The second part of the program opened with two pieces by the English composer Henry Purcell (1659-1695), "Hear my prayer, O Lord" and "Lord, how long wilt Thou be angry", performed by the Kammerchor Rheine; this was followed by a soothing instrumental interlude of three pieces by Samuel Scheidt. Next came another fantastic performance of the polychoral style in Scheidt's Magnificat, which was sung by the two large choirs at either end of the cathedral, interspersed with two soloist tenors, one in that central bay of the northern side aisle and the other across from him in the central bay of the southern aisle. The final two pieces of the night also involved choirs and instruments dispersed throughout the cathedral: Gallus' "Halleluja, cantate Domino" and Gabrieli's "Plaudite".

Indeed, it was an evening of music that truly praised God (as, I believe, it was intended to), and demonstrated the profound musical genius of the Renaissance and Baroque eras. Finally, I should note that (for me at least) it came as a welcome respite from the modern, atonal drivel that the organist at the cathedral seems to favor for the Sunday masses. Hopefully, he noted how much more pleasing Saturday's program was to the ear, indeed, how much more spiritually moving, than are his adventures into modern oddity.

In Festo Corporis Christi

Some of you may recall the superlative-laced description I sent out as an email two years ago of the Corpus Christi procession held in the little town of Eichstätt in Bavaria, where I was studying at the time. Though I was led to believe then that the glittering performance, attended by the whole town, was an especially heightened peculiarity of the deep Catholic traditions in that town (called, by many, the “most Catholic town in Germany”), I discovered yesterday that it is rather a custom among all of the (what Anglicans would call “high church”) Roman Catholics in Germany.

Münster being a far larger city than Eichstätt, there were multiple celebrations of the Feast of Corpus Christi yesterday morning; I chose, as has been my wont throughout my time here, to join the high festivities of the Pontifical Mass at the Cathedral, which began at 8:30. As was the case in Bavaria, here also the Mass was specially attended by the honor guards of the various Societies, Sisterhoods and Brotherhoods, Guilds and Clubs of every shape and kind, all dressed to their German nines and with banners and flags and penants unfurled; the men of these guards (each society represented by their banner bearer and two attendants, girded with sabers and all) stood at attention throughout the Mass at either side of the Sanctuary, their banners dipping only to reverence the Eucharist at the Consecration and Communion.

So, at the end of the Mass, the procession began to form, as great (indeed greater in some respects) as that long parade in Eichstätt. It was led, as is customary, by the Crucifer, bearing a spectacularly gilded late-medieval processional Cross, and his attendants; these were followed by the Honor Guards and then the Cathedral Choir; next came the acolytes and then the nuns of the Klarissenkonvent (a convent specially attached to the Cathedral); these were followed by the extra clergy in attendence and then the Canons of the Cathedral Chapter, distinguished by their purple scapulars. Finally came the Thurifer leading the Sacred Ministers, in the midst of whom, decked out in cope and humeral veil, came the Bishop carrying the monstrance, his attendants and chaplain in tow. These then were followed, first by the resident Knights of Malta, and finally by the congregation itself. The following is a video of the great train as it passed me in the pew [NB: I apologize for my singing in the first part of the video; I’ve been struck with quite the head cold for the past few days; needless to say, once I realized my horrible inability to sing on key with such an impediment, I ceased my mangling of the tune]:

Soon after the Knights of Malta passed, we joined the great throng and passed slowly out the north portal of the Cathedral, singing hymns as we went (the entire order of the procession, including all of the hymns, is printed in a special 35-page booklet). While two years ago I had thought that the red-and-gold hangings that adorned the procession route were an homage to the heraldic colors of the town of Eichstätt, I realize now that they are, in fact, an intergral part of the liturgy of the procession, for our route yesterday was also lined with red and gold banners.

We made our way around the north side of the Cathedral, and finally came to a stop at the first of the processional altars, erected outside north side of the Cathedral’s apse. The Bishop settled the Holy Body in its monstrance upon the altar, and we commenced the ritual that was to be repeated at each of the three succeeding altars. First, the Deacon would read a passage from the Gospel detailing in some way the theology of the Eucharist and of the Incarnation (the Gospel at the fourth and final altar being the first fourteen verses of the Gospel of St. John, for example). Then, the Cathedral Choir would sing one of the traditional Latin Hymns appointed for the Corpus Christi procession; next, a cantor would sing the intercessions, to which the assembly would respond, first with “Erbarme dich unser” (“Have mercy on us”) after each call to Christ, and then with “Wir bitten dich, erhöre uns” (“We beseech thee to hear us”) after each petition. Finally, the Celebrant would cense the monstrance, and then, taking it up in his hands from the Deacon, offer the benediction. Finally, the procession would reform, and, singing still more hymns, move to the next altar.

The second altar was only a short way from the first, and it was there that I captured the following video of the Choir singing the Hymn:

The words of the hymn, composed by St. Thomas Aquinas, can be found, together with translation, here (the Choir only sang verses 1-2 and 6.)

After the rituals of Gospel, Hymn, Intercessions, and Blessing were repeated, we proceeded to the third altar, and then again to the fourth. At last, we returned, accompanied by the peals of the Cathedral’s bells in fanfare, to the Cathedral, where the festivities were to conclude. First, we sang antiphonally with the Choir the Te Deum, the congregation singing their parts according to the traditional chant, and the Choir their parts in beautiful polyphony. Finally, we sang the traditional Tantum ergo, and, after a final benediction, a rousing final hymn, “Ein Haus voll Glorie schauet” (“Behold, a house of glory full”) by Joseph Mohr (of “Silent Night” fame”), a tune that I’m almost certain I’ve sung in English before, though at the moment, I can’t seem to place the words.

Finally, I should note that, though the largest celebration seemed to belong to the Cathedral, other parishes had their own festivities scheduled. The Pfarrgemeinde of the Innenstadt, that is, the Parish of the inner-city, comprising the congregations of the Churches of St. Ludgerus, St. Lambertus, St. Aegidius, and St. Martin, held their High Mass at the Martinikirche at 9 o’clock, and then went in procession to altars at each of the other churches of the parish, as well as to an altar set up along the Prinzipalmarkt (Münster’s “Main Street” that leads to the Lambertikirche); one could hear the singing of their procession along the Prinzipalmarkt at the same time as the Cathedral’s procession was turning from its final altar back to the Cathedral. In fact, I caught up with their procession after I left the Cathedral, and discovered that their canopium was even more lavish than the Cathedral’s!

Finally, I would like to offer a note to my faithful readers, to whom I have promised a report (with photos!) of my time last week spent at the Abbey of St. Hildegard. I have not forgotten my promise, but have found myself otherwise occupied; I shall nevertheless attempt to get such a report composed and posted in the coming days—despite the chronological disorder so ensured by its posting after this current report.

Pro-Life Prayer in Münster

Yesterday afternoon, I participated in a Gebetszug or prayer procession here in Münster called “1000 Crosses for Life”. Organized by Euro Pro Life (European Voice of the Unborn Children: “Protect our Life”), it was one in a series of prayer marches that have been held by the organization throughout Europe. Founded a year and half ago, the organizers travel from country to country, a large white van in tow that contains one thousand white crosses, each about a meter tall and made of 1x4’s, weighing about ten pounds each. Although I would estimate only about three hundred people showed up for yesterday’s march, each of us bore a cross in hand to form what the organizers called “a moving cemetery” of the innocents. Although the organization is international, it was founded in Germany, and the inspiration for the 1,000 crosses comes from the fact that, on average, 1,000 unborn children die in abortion clinics in Germany each day.

The mustering of the march began in front of the Aegidiikirche at around half past three, and by shortly before four o’clock, we were formed in three single-file columns, each with a cross on our shoulders and led by an icon of Our Lady of Guadalupe (afterwards, the head of the march explained that, although the event was ecumenical, this icon was chosen because it represents the pregnant Mary praying to her Son—thus making her the ideal protectress of the unborn). We were instructed not to engage in conversation with passersby (though there were certain young people whose task it was to hand out explanatory leaflets), for this was primarily a time for prayer.

We set out singing the hymn “O komm herab, du Heiliger Geist” (“O come upon us, Thou Holy Ghost”), aided by the excellent male and female voices that were broadcast over a series of loudspeakers distributed throughout the train. After this hymn, we recited the “Way of the Blood of Christ”; this devotion involves seven stations (1: The Lord shed His Blood at His Circumcision; 2: The Lord shed His Blood in Prayer on the Mount of Olives; 3: The Lord shed His Blood at the Scourging at the Pillar; 4: The Lord shed His Blood at the Crowning of Thorns; 5: The Lord shed His Blood on the Way of the Cross; 6: The Lord shed His Blood at His Crucifixion; 7: The Lord shed His Blood and Water when His Side was Pierced), each of which begins with a passage from scripture and a meditation. The first six stations are followed by the recitation five times of the Lord’s Prayer, while the last station has four “Our Fathers”: the 34 total “Our Fathers” represent the thirty-three years of Christ’s life and the one year of His unborn life in Mary’s womb. Finally, each station was closed by the “Glory be”, sung in German to the tune of “Amazing Grace”. As we finished this devotion, we arrived in front of the Lambertikirche, where we halted (above photo). A meditation on the work of Blessed Clemens August Kardinal von Galen was read over the loudspeakers; Bl. Clemens August was the Bishop of Münster from 1933 until his death in 1946, and was beatified under Pope John Paul II. His motto, Nec laudibus nec timore (“Neither because of praises nor because of fear”), exemplified his stand against the oppression of the Nazis in his own time, and has become a watchword for the stand against the injustice of abortion today.

As we continued from the Lambertikirche, we sang two antiphons, Laudate omnes gentes, laudate Dominum (Psalm 117: “O praise the Lord, all ye nations”) and Misericordias Domini in aeterno cantabo (Psalm 89(88): “My song shall be always of the mercy of the Lord”); and we concluded with the Chaplet of Divine Mercy and a reprise of “O komm herab, du Heiliger Geist”. The entire procession took about two hours, winding its way throughout Münster and stopping up traffic at very points along the way. Most bystanders watched in respectful silence; some even joined us in reciting the Lord’s Prayer. A few teenagers and twenty-somethings either laughed at us or yelled at us about individual rights (the latter charge came from a group of punked-out homeless kids who routinely solicit money along the city’s streets).

Perhaps the most moving part of the experience, for me at least, was the little old lady who walked beside me the whole way. Though she must be in her seventies, she carted that cross the entire two hours, shuffling along with the rest of us, and never yielding to the oft-repeated offers to lighten her load. If the stiffness and aches in my limbs that greeted me when I awoke this morning are any indication, she truly bore her cross for Christ and for the unborn children yesterday.

At the end of the procession, which returned to the Aegidiikirche, the head organizer gave a short speech describing the efforts the group have undertaken in the past year, and inviting us to join them in their upcoming prayer marches throughout Europe. In addition to the events in Germany and Poland—yesterday’s march was cosponsored by “Adler”, a German-Polish youth group; I would estimate that up to a third of the marchers were of mixed stock, enough, at least, that one of the decades of the Chaplet of Divine Mercy was said in Polish—they have held marches in the Czech Republic and in Britain.

The lead organizer was especially keen to describe the march in London this past December 30, held to commemorate the 40^th anniversary of the legalization of abortion in Great Britain. He traveled to London a few days before Christmas to make the final preparations, in which he was being aided by an English group called the Helpers of the Unborn Infants. They wanted to end the procession in front of Westminster Abbey; since they needed the cooperation of the Anglican Church for this, he needed to meet with the Dean of the Abbey. To the astonishment of all, within five minutes of arriving at the Abbey, he was in the Dean’s office being offered the complete cooperation of the Church of England. The Dean suggested that they finish the procession at the Memorial of the Innocents within the Abbey itself; when the chief organizer demurred, since this would require the hundreds of people to squeeze through the small side doors of the Abbey, the Dean had a ready solution. Thus, when the prayer march arrived at the Abbey on December 30, the uniformed guards of the Abbey solemnly opened its great front portal doors, the same doors through which Queen Elizabeth passed on the way to her coronation.

The power of this pro-life movement, however, far surpasses the abortion debate. After the march in London, an elderly English chap approached the German organizer (“he look a bit like Winston Churchill”) to express his thanks. “I’ve held a deep hatred against the Germans for a very long time,” the Englishman said. “They did some horrible things to me and to my family in the war. But today, during this march, that all changed. The hate melted away.” The Englishman then embraced the German, who was speechless and blurry-eyed.

If this movement, founded upon the Christ’s love for all humanity, including the unborn, can bring relief to the deep-seated prejudices of old, what power has it not? Dare we to hope that in this movement, the Orangemen and the Catholics in Northern Ireland might finally be able to come together in common to support the innocent lives of unborn children? Perhaps thus we can bring also the Serbs and Croats together?

Christmastime in Münster

A little over a week ago, freezing temperatures finally came to this city. Yet, it does not snow in Münster, though I’m not particularly sure why; instead, we have awoken each morning to a very heavy frost. Though the day may not end under a heavy fog, each morning almost invariably dawns beneath it, and as the air becomes colder, this mist clings to all in a crystalline coat. The sun might (or might not, as today) burn through it ere the noon bells ring, and sometimes (as I painfully discovered this morning), the blanket lies invisibly (and slickly) upon the sidewalks and pavement (a phenomenon called Glatteis, safety from which the celebrant wished us at the opening of this morning’s Mass). Drivers must scrape off their cars in the morning, while the grass (which has remained yet green, though rather the dark and toughened hue of the end of the season than the bright and vibrant color of its youth) is cloaked, and as one walks about, it shimmers dully between frosty white and dark green. The frost’s most magnificent vesture is, however, worn by the bare branches of the trees, covered in an icy film that grows ever thicker as the nights grow colder. When the skies of day are still overhung with the chilled and dreamy mists, the thin limbs of the trees slice through it with their cold filigree of silver; but when the darts of brilliant sunlight strike forth, oblique and always low on the horizon in these days, the branches glow with pale, white gold; but alas, it lasts only a short time, for soon they are reduced to the muddied browns and greys of wetted wood, the frost melted by the very rays that had illumined it.

Despite the deepening cold, however, the city’s most vibrant Christmas tradition has thronged apace: the Weihnachtsmarkt, or Christmas market. This tradition, found in towns great and small throughout Germany (the most famous is to be found in the great square of Nürnberg), came brilliantly to life in Münster at the beginning of Advent, and as the Day of Jubilee has drawn nearer, the booths have thronged ever more with jollity and merriment (and on the weekends, the whole of the markets are packed to overflowing with the Dutch, who come by the busload—it would seem that Amsterdam can’t match Münster for the holiday cheer). Because Münster’s greatest open space in the old city, the Domplatz (Cathedral Square) is reserved for the use of the great traveling market that comes every Wednesday and Friday year-round, the Weihnachtsmarkt has been shoehorned into little squares and courtyards throughout, so that one can walk from the Aegidiiplatz in the south to the Lambertikirche in the north, wending one’s way from one grouping of booths to the next.

Some of the booths offer various Christmas trinkets (from little wooden ornaments to various Santa hats—particularly popular this year seems to be the one that comes with two white braids hanging from it, in the style of Pippi Longstocking), but many are run by craftsmen offering various handcrafts in wood, ceramic, glass, or other materials. As numerous as the crafts, however, is the ubiquitous drink of the Weihnachtsmarkt: Glühwein, or spiced and mulled wine, a steaming drink to return warmth to the belly among the frigid mists of winter; and, of course, the many vittles offered to the crowds: the traditional (at least these days in northern Germany) Currywurst (sliced Bratwurst smothered in warm curry ketchup), and Pommes (French fries), with your choice of curry ketchup or Mayo (pronounced “my-oh” here) slathered on top; and for the sweet tooth, the Christmas confections of Lebkuchen (soft, spiced gingerbread) and gebrannte Mandeln (almonds “roasted” or caramelized in sugar with vanilla and cinnamon). Finally, strung throughout one will find musicians of all types (from adolescents with their flutes and clarinets trying to make some extra spending money, to the old hats who do this for a living) adding that final touch of Christmas cheer.

The street performers were not the only musical cheer that I have experienced this season in Münster. In my time over the last few years in Boston, I started to make it a tradition as a birthday present to attend a performance of Handel’s Messiah on or about my birthday (December 2), as the Handel & Haydn Society of Boston performs it several times annually on the first few weekends of December. Sometime in November, my grandmother asked me if I was going to continue the tradition, and I had to reply that alas, I would not, as I was unaware of any performances of the Messiah in Münster. But about a week before Thanksgiving, as I was glancing through a pamphlet at the Cathedral listing the various musical offerings around town for the Christmas season, lo and behold, I discovered that there would, in fact, be a performance of the aforesaid masterwork at the Apostelkirche (the main Protestant church in the city’s center, housed in a beautiful gothic structure that was once a Dominican parish before being confiscated during the secularization at the beginning of the 19^th century; when it was finally to be returned to religious hands, the Dominicans no longer had a stake for it and it, therefore, given as the first house of worship for Lutherans in this (still) predominantly Catholic town); furthermore, only two performances were to be offered, on the evenings of Saturday and Sunday, December 1 & 2 (and as I later discovered, it is by no means an annual performance; the last time it was performed was 1995!). Much to my delight, I rounded up my American friends here (Timon, who lives in my dorm complex, and David, both Americans studying at the university, and Jennifer and Jörg Burkart and Bill Hoye) and held a “birthday outing” on the evening of the second. Not only was I able to continue the nascent tradition, but I have now christened it a firm part of my birthday celebrations, for it has been followed not only in America but in Germany, too! The evening was, however, to have its own German twists: the oratorio was sung in German (not my accustomed English), and we headed to the Weihnachtsmarkt afterward for a nice round of Glühwein. The performance was overall good, though the trumpeter had a few missteps early on, but recovered well for his standout role in the latter third of the piece; and, unfortunately, they cut a few sections out for length, including “O death, where is they sting?”, a beautiful duet toward the end. But in the company of friends on the occasion of a birthday celebration, such deficiencies are easily overlooked.

Last week, on the third Sunday of Advent, I enjoyed another musical celebration of the season heralding Our Lord’s Birth, this time in the company of the Deutsch-Amerikanische Gesellshaft (the German-American Society of Münster). The afternoon began with an Advent Tea hosted by Heidi Wegmann at her beautiful home in Wolbeck, a southeastern suburb of the city. From there, as night descended (this far north, that begins at about 4:00 in the afternoon), we journeyed to the workshop of Friedrich Fleiter, Orgelbaumeister, whose family has specialized in the construction, maintenance, and repair of organs since 1872, to attend a concert benefiting a local charity, given annually on the Wurlitzer organ installed in the workshop. The organ, a “Hope-Jones Unit Orchestra, Made by the Rudolph Wurlitzer Co., Cincinnati”, was originally installed in a Hollywood movie theater in 1924. When the theater was renovated to be able to show movies with sound in the 1940’s, the organ was moved to a stage theater, also in Hollywood, where it remained until that theater closed in 1994, at which time Herr Fleiter’s company saved it from the trash heap and brought it to Münster. Designed to reproduce a full orchestra pit to accompany silent films, the organ has such ranks as a xylophone, snare drums, bells, and a cymbal. Befitting the Wurlitzer’s American origins, the concert began with a series of American pop songs from the 1950s – ‘70s, including “It’s My Party and I’ll Cry if I Want To” and “Downtown” (I’ll admit, it was a bit odd to hear them on an organ, but fun nonetheless). This was followed by a screening from DVD of a silent Laurel & Hardy short, which the organist accompanied most excellently. The film, called “Big Business”, tells the story of Laurel and Hardy the Hollywood Christmas tree salesmen and their over-the-top exploits selling pine trees door-to-door on the balmy back lot. After an intermission (accompanied by a nice mug of Glühwein), the concert concluded with a great series of American Christmas songs (both traditional and popular).

Of course, all of these wonderful festivities have been but in preparation for the truly miraculous feast that commences tomorrow night: the Birth of Our Saviour, Jesus Christ. As we gather at midnight in the Cathedral to celebrate the coming of the Emmanuel, the God-with-us, to dance upon the dancing day for our True Love, we shall experience the fulfillment of all our expectant watching. The lamps of the Advent wreath have been lit, and await the Bridegroom’s march, as proclaimed to us by the watchmen on the heights. Then, no matter whether the mists continue to shroud the night or the stars twinkle and the moon sets to sparkling the frost-encrusted tangles of the hedges, the True Light, God’s Son, shall shine forth the brighter in our hearts.

Two Thanksgivings in Germany

I hope that all my friends and family back home had a wonderful Thanksgiving weekend; I had the great fortune to be able to attend not one but two Thanksgiving dinners this past weekend. The first, organized by the German-American Society of Münster, was held on Thursday evening at Henry's Poltertenne, a wonderful, rustic event center on the outskirts of the city. I went with Jennifer Burkart, the former Boston College Fulbrighter, and her husband, Jörg (and had I known that the other American students walked (!) to the dinner, I would have asked Jennifer and Jörg to give them a ride!). The dinner was well-attended both by members of the society, Americans living, working, or studying in Münster, as well as many other friends of the States--including the Mayor of Münster himself, Hans Varnhagen!

All of the food except the turkey was provided potluck-style, and while--alas!--there were no mashed potatoes or gravy, there was an abundance of many different kinds of salads and casseroles and other side dishes that were just as delicious, if not quite as "traditional" to the Thanksgiving feast. Desserts also abounded, with various brownies and cookies and cakes and puddings and custards, all laid out in fine fashion. The crowning achievement was, however, the turkeys--I saw at least two, but there may have been more kept in the hotbox by the master carver beneath the table. Since I couldn't figure out how to say "dark meat" in German, I used the "grunt and point" method to indicate my choice, and when it became clear to me that I might just be able to have it, I asked "Darf ich das ganze haben?", and with a flourish, one of the great turkey legs graced my plate!

The conversation at our table was mainly focused on the goings on both past and present of the English classes taught at the Katholishe Fachhochschule (the equivalent of a community college), where Jennifer teaches, as we were joined by one of her current colleagues, as well as a former teacher there who splits his time now between Münster and his farm in upstate New York. A long focus of the discussion was his lament concerning the skills of German students in writing coherent, well-organized expository essays. It is not, he claimed, a fault of the German students that, when they arrive in his English classes, they cannot seem to write what in America would be the standard "5-paragraph essay" on which we are schooled from 6th grade on, nor that, given an essay, they seem unable to answer the question, "What is this essay about it? What is its topic sentence?" Indeed, he has found that 95% of his students, who were hopeless at the beginning, can after a few months of his instruction, construct a perfectly well-organized expository essay. The problem, he claims, is that the German teachers don't seem to think that such a skill should be (or can be) taught; indeed, his lament extended to the whole German philosophy of education, which he believes eschews the traditional rhetorical tradition, and therefore finds itself incapable of construction well-organized arguments. Though I thought that he went perhaps too far in his criticism, I have found in my experience in classes that German teachers do have tendency to wander from topic to topic in their lectures.

Though the evening came to an end far too soon (I would have liked to kibitz much longer, as is my wont), I had the opportunity for more lively discussion yesterday when I attended my second Thanksgiving dinner, this time hosted by the Fulbright Alumni Association of Nordrhein-Westfalen, in the house of Sigrid and Rainer Martin in Bochum, a city about 75 kilometers southwest of Münster. Most of the attendees were Fulbright alumni, i.e. Germans who had studied as Fulbrighters in the United States, but there was another current American Fulbrighter in attendance, Emily, a teaching assistant from Dallas, teaching English at a school about 30 kilometers south of Münster. Together, we engaged the Germans in a long evening of wonderful conversation. The evening began with snacks in the kitchen and a long and involved discussion with Roy Schuster, a delightful middle-aged German, covering the relationship between faith and reason, philosophy, science, and theology in the modern world. I tried as best I could in German (with a surprisingly large amount of success) to explain my own belief, founded in my Catholicism, in the inherent and necessary compatibility of faith and reason, and the ultimate mystery that even reason must admit exists at the end of the philosopher's search for truth. It was at this point that Emily joined the conversation, and for the rest of the evening we were engaged together in a spirited attempt to understand each other (Emily considers herself quite the skeptic when it comes to religion and quite the liberal when it comes to politics).

The discussion continued in this vein during the soup course (a wonderful pumpkin soup with the best attempt I've so far met in Germany at cornbread), now branching out into a discussion of the nature of art, music, genius, and the scientific explanations of the human genome (for the gist of my thoughts, see my post from last October). The conversation, which by now had been joined by several other Germans, passed into politics after we reseated ourselves in front of plates laden with turkey, mashed potatoes, stuffing, gravy, and, for the German touch, red cabbage, and on then to the war in Iraq and the greater war on terror as we enjoyed pumpkin pie with whipped cream. Alas, by the end of the evening however, my wits dulled by a belly full of good food and good wine, the discussion began to slacken, and when with a shock Emily and I realized it was already 9:00 (both of us with about an hour's train ride home before us and both having classes this morning), we were regrettably obliged to take our leave. It was, nevertheless, a most wonderful evening, full of excellent food, good company, and most interesting interaction, and I shall look long upon the evening in Bochum with good and pleasant memories.

Missa de Angelis

Notes on Today’s Pontifical Mass at the St. Paulus Dom, Münster

The Solemn High Mass at Münster’s Cathedral was a little special today, because it was celebrated by Bishop-Prelate Clemens A. Kathke, the General Secretary of the Bonifatius Werk, on the occasion of the opening of their fundraising campaign for next year. The Bonifatius Werk (named for St. Boniface) administers to “diaspora” German Catholics, that is, German Catholics living in other countries of Europe. As such, today was quite the to-do.
My first observation should be that, when the Germans mean to, they can put on a Solemn High Mass that would make the most high-church Anglican proud. First, as they process in, one realizes that they have a clean dozen torchbearers alone, in addition to a couple other dozen Ministranten (acolytes) whose function never became clear to me other than to stand in the (appropriately large, for a medieval cathedral) sanctuary. Second, unlike their American counterparts, these Roman Catholics still understand about “smells and bells”: there was a liberal dosage of incense at all the proper moments (procession and recession, Introit, Gospel (they still cense the Gospel book!), Offertory, and Consecration—where the innumerable torchbearers rather formed a ring around the high altar, being, as it is, in the center of the sanctuary), and they still ring the bells at the Consecration. Finally, the clergy of the cathedral chapter were appropriately decked out in their scarlet scapulars and—get this—berettas!
The most wonderful part for me of today’s liturgy was, however, the music, for they decided to sing the Missa de Angelis. Most American Roman Catholics are probably scratching their heads over this one, but as one raised in a high-church Anglican Catholic parish, I am very familiar with this Mass setting, for it was the standard at our church during Trinitytide (for the Roman Catholics, that’s “Ordinary Time”). I relished the ability to sing the Kyrie, for once, without having to look at the hymnal; and though, since the other parts were sung in Latin, I did have to sing from the hymnal (for, though I know them in Latin, I am not familiar with them as they mesh with the music), the graceful familiarity of the notes of this Mass were of great comfort to me. Gloria in excelsis Deo!

Settling into a routine...

I apologize for the paucity of my posts over the last few weeks; a combination of factors has led to it. First, I've been busy getting into the swing of the semester (I have just finished the second week of classes) and getting established in my research; and second, I have found myself faced with my own personal expectation that when I write a post, it should be lengthy and detailed, and that it should live up to the eloquence of some of my previous missives. I have decided, however, to free myself from such obligations, and to simply write whenever and whatever should be of immediate pertinence.

Unlike my previous posts, which have been written from either an Internet Cafe or from the university's computer lab, I am writing to you now while sitting at my desk in the offices of the Seminar for Latin Philology of the Middle Ages and Modern Era. This is, perhaps, one of the more important developments of the last few weeks; I did not expect that when I sat down to first meet with my adviser two and half weeks ago that she would, at the end of the meeting, hand me a set of keys and lead me to my office. Earlier this week, the Seminar's resident technology guru, Prof. Lesser, finally got the internet connection working, and so here I sit.

The use of this office has, and will be, however, a God-send to the work I am going to be doing this year, because it gives me (1) a place to seclude myself and get work done; (2) a place to keep all of my books, notebooks, and other research materials; and (3) access to the Seminar's fabulous library, where many of the books reside that I will need and that one is not allowed to take out of the normal university library. As some of you will probably note, it seems that my life is starting to be defined as a series of workplaces that I colonize (see my post from Thursday, October 2, 2006).

So far, my "research" has been limited to lots of reading--though I surmise that that will be the name of the tune for much of the year to come. It finally dawned on me about a week and half ago that one of the great opportunities this year affords me is simply to spend lots of time reading. Accordingly, I've spent several hours combing through the university library's catalogue finding books (preferably in English) that both intrigue me and will serve me well on my journey as a medieval scholar. Though I'm currently finishing up a book on the Crusades that I brought with me (I bought it at the beginning of the summer with a Barnes and Noble gift card given to me for graduation, but never got around to it), next on my list are several books from the library on medieval apocalypticism, two of them by the renowned scholar Bernie McGinn.

I'm also taking a couple of classes: one, which meets on Monday mornings, is a reading class of St. Bernard of Clairvaux's "How to Be Pope Manual" to Pope Eugenius III, De Consideratione ad Eugenium Papam (Pope Eugenius was one of Bernard's students before he was elected to the papacy); and two classes on Thursday, a lecture class on what the Germans call "Bibeldichtung", a genre of literature that is based on the Bible, the most famous example in the English language being John Milton's Paradise Lost; and a class on palaeography. I was going to take class on Friday afternoons that I thought focused on Saints and Relics in the Middle Ages, but after talking with the professor, it turns out it is an introductory class in studying medieval history, and I have decided not to take it, since it would be elementary (and a waste of time, as it meets for 3 and half hours on Friday afternoon!).

So I'm going to settle in for another relaxing weekend with some more good books, and I promise to try to post more frequently.

In the House of the Pope

To my avid readers (a presumptuous adjective, but for which I ought not be faulted, I think), I apologize for the lengthy pause between my last post and this, for I had hoped to make once-a-week a standard. Unfortunately, it has taken me until today, because of many hoops of a bureaucratic nature too mundane and too numerous to recall here, to be able to access the internet wirelessly from my own laptop through the university's network. For the last two weeks, therefore, I have contented myself with snippets of the Internet bought a few cents at a time in an Internet Cafe across from the Hauptbahnhof (main train station), and that was no place for me to write to this blog (else it would have been a rather more expensive affair than it already was).

The major story I wish to relate today happened a week ago, but I think will be well worth the delay. Our story begins, however, not in Münster but in Boston, where the dear Prof. Michael Resler, head of Boston College's German Department, and the dearer still secretary of that department, Agnes Farkas, have long kept detailed records of anyone living in Germany at any time with any connection to Boston College (I think Agnes is far more to be thanked for this, but it is Prof. Resler who actually sent the email). Accordingly, Prof. Resler was able to put in touch three Boston College alumni spanning several generations who all, it just so happens, now live in Münster: myself; Jennifer Burkart, a former Boston College Fulbrighter to Germany from the 1990's , now living in the Münster area with her German husband, Jörg; and Dr. Bill Hoye, BC Class of 1965, a recently retired member of the Theology faculty at the Universität-Münster, living with his German wife, Holle Frank. (From left to right: me, Jennifer, and Dr. Hoye).

As she had maintained contact with Prof. Resler (who even a decade ago was rather enthusiastic about sending Eagles to Germany on the State Department's dime), he sent Dr. Hoyes's and my contact information to Jennifer, and after her introductions, Dr. Hoye and his wife graciously invited the lot of us to their house for dinner last Thursday evening.

So, round about 7:15 (after a bit of panic earlier that Jennifer's email might have said that they would pick me up at 17:15 (5:15pm) as opposed to 7:15pm in the American style), Jennifer and Jörg pulled up in the rain to the bus stop outside our dorms where I was waiting, and we were off to Bill and Holle's house near the university's botanic gardens.

After introductions were made, we were ushered into their living room, where discussion in a mixture of English and German, accompanied with some nice port and excellent olives, was joined. Dr. Hoye, it turned out, had traveled to Europe after finishing at B.C. to pursue various graduate studies in theology, his focus being on medieval scholastic thought. After meeting and marrying Holle, they settled down in Münster, where he taught for many years. Though recently retired, he is nevertheless teaching a course this semester (for the fun of it) on St. Thomas Aquinas. Jennifer, on the other hand, met Jörg during her Fulbright year in Trier, and they later settled down in Münster, where she has just started a new job teaching Business English in the Economics Department of the Katholische Hochschule (Catholic College) here in Münster.

We were now invited to the dining room, where the delightful conversation continued over an excellent salad of shrimp, tomatoes, and bell peppers (you will discover that my praise for Holle's cooking will abound), and then a main course of roast beef, roasted potatoes, and a tasty recipe of creamed spinach (sorry Mom, I didn't happen to ask her secret). Jörg, it seems, works as a computer programmer, while Dr. Hoye's wife, Holle, has had a long and successful career as an artist. She is an amazing photographer, and has recently taken up video art, which she has successfully combined with her recent discovery of the phenomenon of YouTube.

The discussion turned to family, and both Jennifer and Dr. Hoye offered interesting anecdotes of life an ocean apart from the rest of their family. Bill and Holle are looking to travel to the United States for several months after the New Year so that he can work on his next book (in English) on eschatology. They would like to be in Massachusetts, as it would be near to much of his family, but have been having bad luck so far finding a place--they had hoped to rent a house on the cape.

The fortuitous intersection of our three lives took another interesting tangent when I asked Jennifer about her Fulbright work. It turns out that she, too, had written a Scholar of the College project her senior year at B.C., in the field of art history. Her focus was on the miniatures in a manuscript of the Carolingian renaissance, the time around the 9th-century reign of Charlemagne. It was the topic of the art of the Carolingian renaissance that had led her, then, to do a Fulbright year in Trier. Unfortunately, she did not enjoy her topic nearly as much as I do mine, and has left the world of medieval art history far behind her.

The others were prompted to inquire as to my own project, and I gave my spiel, now well-honed from having to repeat it so many times. One aspect that I had neglected, though, was that I had mentioned in my project proposal an interest in the traditionally strained relationship between the Germans and the Papacy as a wider historical trend, with the interesting note that a German pope as we have now puts the tensions of the past into a new light. As I hadn't yet had the opportunity to ask many Germans about their feelings about Pope Benedict, f.k.a. Joseph Ratzinger, I put the question to Holle, whose reaction to the announcement of Ratzinger's election stands in stark contrast to many of the Jesuits at Boston College: she felt several minutes of pure, ecstatic joy, which was only later mitigated by here concerns (shared by many Germans) about his less-than-liberal tendencies. She pointed out, however, that he seems to have brought the German mindset of environmentalism with him, as the Vatican has recently started to support several "green" projects in various parts of Eastern Europe (where the environmental damage wrought by the Soviet Union was formidable).

Our conversation about the Pope also led to what was perhaps my favorite tale of the evening. Holle recalled attending several lectures given by then Prof. Ratzinger during his time as a member of the theological faculty here in Münster (1962-5, I believe it was). She could not let us leave, however, without noting another feature of the Pope's stay in this city. At some point during his tenure here, his apartment underwent several months of renovations, and the landlord graciously offered a spare room in his own house to the future Pontiff for the duration of the work. That house was later bought by none other than Bille Hoye and Holle Frank, who took it upon herself to do the research, comb the records, and establish that indeed, Joseph Ratzinger lived in the room just above our heads as we sat at the dinner table, for a period of several months in the 1960's.

The conversation could have gone on and on as first we indulged in some ice cream cake and then in some fine Lindt chocolates, but alas, the evening had to come to an end, as the Burkarts both had to go to work the next day. After the now-customary exchange of email addresses, and the taking of the photo you see above, we bid our farewells, and laid plans also for another get-together round Thanksgiving time.

My recollections today could go one, but I must bring this post to an end as I've still some preparing to do. You see, I am traveling to Munich tomorrow to join a gathering of some of the Boston College German Fulbrighters at the last weekend of the Oktoberfest. I promise pictures and stories (though I shall have to be judicious in which ones I share here :-) on my return.

The Dalai Lama Came Today

Here I am, in Germany. Finally. I have decided to revive my use of this blog (to which I have seldom posted of late) as a general means of communicating my experiences to you, my faithful reader, as I make my way through the next 10 months as a Fulbright student at the Westfälische Wilhelms Universität in Münster. Here will be collected anecdotes of various kinds, updates on this or that, and my thoughts (as you should have been able to expect) on the goings on--here, in the world at large, and at home (for I continue to receive The Heights via email every Monday and Thursday: so you should also expect a diatribe from time to time on the decline and fall (since I am no longer there) of Boston College, or conversely its rise to ever greater things from the generation to come).

I arrived on Monday morning, jetlagged (a condition that seems to persist even to today), and found my way with 2 massive bags (though not that massive, since they were, in fact, lighter than the bags that I packed when I left for Boston a year ago to start my senior year) from the airport in Frankfurt to the Hauptbahnhof (main train station), thence to Göttingen, a city in central Germany where the Fulbright Commission put us up in a Best Western (yes, the same) for two days of invaluable orientation. On the train, I specifically noted that I should relate two observations, both of which are connected to the fact that the train car I was in (standing the whole way, as there were no unreserved seats left) was more than half filled with a school group of what I believe in America are termed "tweens", girls so chatty and wrapped up in their own nascent adolescent concerns that if a world were to exist oustide of their sphere of being, it certainly would be of little importance:
1. The group was accompanied by 2 teachers, one man and one woman. The man, though the physical resemblance would end at "glasses and a beard", nevertheless bore a striking mental resemblance to my father, for when he once was walking up and down the aisle checking on his students, a smile graced his face as I have seen any number of times on the visage of my own father as he gazes upon his students--enveloped perhaps in their own little world, but little spheres of budding curiosity and learning and life all the same.
2. The particular group of 4 girls who sat directly in front of where I stood those two hours did, at one point in the journey, have an argument concerning the proper pronunciation of the word "Lufthansa". Three of them seem rather bemused that one insisted on pronouncing it "Luf-thansa", for the proper German pronunciation syllabifies the word according to its component words, "Luft" and "Hansa" (so "Luft-hansa"). This poor girl, however, had fallen prey of the same tendency that governs the American pronunciation of the term, namely, to maximize the onset of the middle syllable, thus moving the "t" sound from the first syllable into the second. All of which did pass through my mind, at which point I realized that the lingustics class that I took last year from Prof. Michael Connolly had completely ruined me for life, as I know he well intended.

We return, then, to the Orientation. I'm sure that all would agree that by the far the best part of the entire orientation experience (apart from the lengthy, oft stupefying yet invaluable information sessions that answered such important questions as "How do we get paid?") was getting to meet the other Fulbrighters and query them on their respective projects - indeed, for that endeavour I wish we'd had another day, for I didn't get to talk to everybody. Of particular interest to me was that the Fulbright Commission seems to have been on a medieval women kick this year, for in addition to my project on the 13th century reception of the apocalyptic works of the 12th century abbess and visionary, St. Hildegard von Bingen (of whom you will hear quite enough in the course of this year), two women have also been given grants to study female medieval authors. The one, who is working on her doctoral dissertation at Northwestern (and who is very well acquainted with several of the profs with whom I hope to start working next year at the University of Notre Dame), will be in Munich investigating apocalyptic writing of the 14th and 15th centuries - a few centuries after my time, but a project to which Hildegard is fundamental. The other, finishing her masters work at Tufts, is working (also in Munich) on several chronicles written by German nuns of the 13th and 14th century - again, past my time but yet very much bound up with the after-history of Hildegard. I had been looking for an excuse to return to Munich anyway (I loved the city when I lived there for 2 months almost 2 years ago), so now I have it - I imagine we all shall visit several times before the year is up to collate and talk shop.

Alas, Wednesday morning the fun had to come to an end, and I had to make an uncomfortably early exist from Göttingen (the train left at 7:45) in order to get to Münster in time to get the paperwork for my dorm room in order (the offices of the Studentenwerk--their equivalent to an Office of Residential Life--are only open Tuesday through Thursday, 9am-12pm; such is the way of most every German office that one should need to visit). A few taxi rides later (I accidentally went to the wrong building on my first try), I had succeeded in securing a room for the next year. It's a single room with a bed, desk, shelves, closet, refrigerator, and sink, and their are common bathrooms and a common kitchen on each floor. Perhaps not the greatest of accomodations, but at only €190 a month, I'll take it.

After settling into my room, I've spent the last few days wandering around the city, my philosophy being that the best way to learn your way around is to get a map, get yourself intentionally lost, and then find your way home. A misunderstanding concerning the bus routes meant that I had to walk most of the way home on Wesdnesday night, but all in all, I'm really starting to get a good feel for the place--and my dorm is only about 3.5 kilometers outside the city center.

I would call it a city on the small side of medium--larger certainly than was Eichstätt, but not nearly so large as was Munich. It has a beautiful inner city jampacked with an assortment of now-to-be-expected medieval, baroque, and 19th century buildings, their ground floors now filled, as with any modern city, mostly with high-end fashion and other boutiques far out of the reach of my pocketbook; it's own share of impressively outfitted churches (enough to fulfill my pentient for "church-hopping") with the standard array of architectural styles and enough Masses per day to accomodate most any schedule; and a delightful greenbelt that runs the permeter (the remains of the mote and ramparts that surrounded it in less collegial times), through which I have not yet had the pleasure to stroll but to which I eagerly look forward.

Finally, I made my way today into the heart of the university (as with most German universities, its campus is indistinguishable in most places from the city), which is to be found on the grounds of the great baroque Schloß, or palace, that was built there when a nobleman still ruled these parts--a wonderful walk now through many acres of manicured gardens. Now that impressive building houses various offices of the university, including, in a side building off to the north, the International Office, where I stopped this morning to clear up a few things, most especially the fact that, according to the Letter of Admission from the university, I was registered as a woman. Not a problem, said the very kind Frau Bobke, who then called up Herr Friedmann (off their version of an Office of Student Services) and, after a telephone conversation that happened too fast for me to follow, she whisked me to his office (in the great palace itself--the interior unfortunately no longer matching the baroque majesty of the exterior), where he not only was able to change my gender in their computer system but also was able to complete all the other paperwork to get me officially matriculated, a process that, had I not inquired, would have taken until the 10th of October to complete. Along with the matriculation number that I now possess come several delightful benefits: a semester pass for the bus system; a catalogue of courses (so that I can finally figure out what I'm going to take); and a username and password (which should come in the mail next week) for the university's computer centers--a relief from having to pay for access at an internet cafe.

And that brings me to the title of this post: it would seem (or so the signs said, and the heavy press and police presence would confirm) that the Dalai Lama is visiting this very university today. As a commentary on the experience thus far or to come, perhaps it should serve as a reminder of two things: (1) fascinating and unexpected things await me, and (2) as exciting as this week has been for me, there are far more important things going on in the world. A dichotomy to make a medievalist proud, both uplifting and humbling, both energizing and subduing.

So there it all stands: less than week down, and many chores already complete. Time now, I think, to go the bookstore, find something suitable to wile away the weekend, and settle down on a nice bench in a park somewhere.