Krzysztof Penderecki (b. 1933)
St Luke Passion
Surprising as it now seems, the appearance in 1962 of the
Stabat Mater by Krysztof Penderecki caused something of a furore in avant-garde
music circles. Coming after radical orchestral works such as Threnody for the
Victims of Hiroshima (1961) and Fluorescences (1962) [both Naxos 8.554491], the
stark simplicity and emotional directness of the choral piece led, not for the
last time in the composer's career, to accusations of being reactionary and
turning his back on musical progress. Four decades on, the Stabat Mater can
clearly be seen as initiating the consolidation and synthesis that Penderecki
was to pursue thereafter, to varying degrees and on different levels.
It is also worth bearing in mind Penderecki's stance, as a
progressive composer in the conformist environment of post-Stalinist Poland,
and as a devout Catholic in a nominally atheist society. The Stabat Mater was
among the first open expressions of faith in Poland since the Second World War,
and Penderecki did not hesitate to incorporate it into a more comprehensive
expression of his faith when the opportunity arose. In 1964 West German Radio
commissioned a large-scale choral work to commemorate the seven hundredth
anniversary of the consecration of Munster Cathedral: the Passio et mors Domini
nostri Iesu Christi secundum Lucam, to give the St Luke Passion its full Latin
title, was the outcome. That the year of its première on 30th March 1966 also
marked the thousandth anniversary of the introduction of Christianity into
Poland, is a fact of which Penderecki must have been well aware.
Scored for soprano, baritone and bass soloists, narrator,
chorus, boys' chorus and orchestra, the St Luke Passion takes as it model the
Passions of Bach: the events leading up to the Crucifixion related in an ongoing
sequence of narratives, arias and choruses, with the narrator taking the rôle
of the Evangelist, and the solo singers assuming those of Christ, Peter, Pilate
and other biblical figures as necessary. The text supplements Luke's gospel
with a range of extracts from psalms, hymns and antiphons, giving the narrative
an emotional force it might otherwise lack. Moreover the diversity of choral
and orchestral techniques employed was to prove paradigmatic for the succession
of choral works Penderecki has since composed, Dies irae (1967), Kosmagonia
(1970), Utrenja (1971), Magnificat (1973), Te Deum (1979), Polish Requiem
(1984), Seven Gates of Jerusalem (1996) and Credo (1998).
Part I opens with choir, organ and orchestra defiantly
sounding out 'O Crux' at the start of Hymnus [1], sub-divided, microtonal and
chanted choral writing contributing to the supplicatory feel. The narrator
describes Christ's coming down from the Mount of Olives in Et egressus [2], and
the bass expands on his dread in the aria Deus meus [3]. The soprano
intensifies the anxiety in the aria Domine, quis habitabit [4], complemented by
febrile flute and brass, then lower strings and brass graphically depict the
betrayal and taking of Jesus, expounded by baritone and narrator at Adhuc eo
loquente [5]. Solemn choral settings from Lamentations at Ierusalem [6], and
Psalms at Ut quid, Domine [7], presage Peter's denial at Comprehendentes autem [8].
After an aria of entreaty to the Lord, Iudica me, Domine [9], the mocking
before the High Priest is vividly introduced by rushing strings and woodwind,
and depicted by rasping chorus at Et viri, qui tenebant illum [10]. The soprano
now plangently recalls the imploration to Ierusalem [11], while the chorus
looks for mercy in an impassioned Miserere mei, Deus [12]. Part I ends with the
scene of Jesus before Pilot at Et surgens omnis [13], narrator, baritone and
chorus underpinned by striking orchestration to powerfully dramatic effect.
Part II opens with a sombre choral depiction of the Way of
the Cross to Golgotha at In pulverem mortis [14], joined by the narrator at Et
baiulens sibi crucem [15], before the sustained passacaglia of Popule meus [16],
an emotional highpoint of the Passion and a telling example of Penderecki's
deployment of advanced musical techniques to elicit timeless expression. The
Crucifixion is simply and movingly depicted at Ibi crucifixerunt eum [17], then
unfolded in searching terms by soprano in the aria Crux fidelis [18]. Christ's
forgiveness is noted at Dividentes vero [19], then the chorus vividly imagines
the humiliation of the body in an extended setting of In pulverem mortis [20].
The mocking of Christ on the Cross is depicted in suitably harsh terms at Et
stabat populus [21], then the bass and baritone recall the contrasting responses
of the thieves at Unus autem [22] Christ's entreaty to the three Marys at
Stabant autem [23] prepares for the extended unaccompanied setting of Stabat
Mater [24] an expressive and musical distillation of the emotional charge
pervading the whole work. The Death of Christ is summarily depicted at Erat
autem fere hora sexta [25], then apostrophized in moving orchestral terms [26],
before the Passion draws to a conclusion with In Te, Domine, speravi [27],
soloists, chorus and orchestra joining in a powerful call for deliverance and
redemption.
Richard Whitehouse