Essentials in Conducting

by Karl Wilson Gehrkens

1. He must be a reasonably good musician, possessing not only familiarity with music in general, but in particular an intimate knowledge of vocal music, and knowing at least the fundamentals of voice training.

2. He must understand the purpose of church music, and must be in sympathy with the religious work of the church.

3. He must be young in spirit, and thus be able to take a sympathetic attitude toward the members of his choir as human beings, and particularly as human beings who are still young, inexperienced, and frequently thoughtless. This implies, of course, a certain amount of personal magnetism and this is as necessary in the volunteer choir for holding the membership together and securing regular attendance as it is for inspiring them musically.

THE DANGER OF INDIVIDUALISM

One of the chief difficulties encountered in more or less all choral organizations, and especially in the volunteer church choir, is the tendency on the part of many members to do all they possibly can in the way of dress, actions, loud singing, and lack of voice blending, to call attention to themselves as individuals. This not only results in frequent offense to the eye of the worshiper because of clashing color combinations (the remedy for which is, of course, some uniform method of dressing or perhaps a vestment), but what is even more serious, it often causes a lack of voice blending that seriously interferes with both the religious and the artistic effect of the music. For this latter state of affairs there is no remedy except to learn to listen to individual voices, and when some voice does not blend with the rest, to let the person who owns it know that he must either sing very softly or else stop entirely. This can often be accomplished by a look in the direction of the singer who is causing the trouble; but if this does not suffice, then a private admonition may be necessary—and here we have a situation in which the diplomacy and the good humor of the conductor must be exercised to the utmost, especially if the offending voice belongs to a prominent member of, and perhaps a liberal contributor to, the church. In such a case, one may sometimes, without unduly compromising one's reputation for veracity, inform the offending member that his method of singing is very bad indeed for his voice, and if persisted in will surely ruin that organ!

Needless to say, the conductor must exercise the utmost tactfulness in dealing with such matters as these, but it is our belief that if he insists strongly enough in the rehearsal upon a unified body of tone from each part, and backs this up by private conversations with individual members, with perhaps a free lesson or two in correct voice placement, or even the elimination of one or two utterly hopeless voices, a fine quality of voice blending will eventually result. It might be remarked at this point that such desirable homogeneity of tone will only eventuate if each individual member of the choir becomes willing to submerge his own voice in the total effect of his part; and that learning to give way in this fashion for the sake of the larger good of the entire group is one of the most valuable social lessons to be learned by the young men and women of today. It is the business of the choir leader to drive home this lesson whenever necessary. It is also his task to see to it that no member of his choir by his actions causes any interference with the worship of the congregation. In plain speech, it is his duty to see to it that choir members conduct themselves in a manner appropriate to their position, and that they do not by whispering, laughing, note writing, and other similar frivolities, hinder in any way the development of a spirit of reverent devotion on the part of the congregation.

SOLO SINGING IN THE CHURCH SERVICE

Another type of undesirable individualism is to be found in the case of the church solo singer. We have no quarrel with the sacred solo when sung in such a way as to move the hearts of the congregation to a more sincere attitude of devotion; and we are entirely willing to grant that the sacred solo has the inherent possibility of becoming as pregnant with religious fervor as the sermon itself, and may indeed, because of its esthetic and emotional appeal, convey a message of comfort or of inspiration to many a heart that might remain untouched by the appeal of a merely intellectual sermon. But it has been our observation that the usual church solo very seldom functions in this way; that the singer usually considers it only as an opportunity to show how well he can perform; that he seldom thinks very much about the words; that the selections are usually not chosen because they are appropriate to the remainder of the service but because they are "effective" or perhaps because they are well adapted to the voice or the style of the singer; and that our congregations have grown so accustomed to this sort of thing that the performance of a sacred solo is now usually listened to, commented upon, and criticized in exactly the same way in the church service as would be the case at a concert performance.

Instead of thinking, "I am delivering a message," the singer is only too palpably saying to us, "I am singing a solo, don't you think I am doing it well?"

The remedy for this condition of affairs is the same as that which we have been recommending for church music in general, and before church solo singing can be commended in very glowing terms as a method of assisting the congregation to become more thoughtful, more fervent in their devotional attitude, we must have: