Schnittke invented the perfect word for his polystylism: Schattenklänge, or shadow-sounds. Schnittke’s biographer thought of Schattenklänge as a kind of well of genetic memory, deeply encoding Russian and German cultural history. Schnittke considered the Concerto for Mixed Chorus one of his most significant works, and many critics argue for its preeminent as a masterwork of sacred choral music of the twentieth century. For me, one fascination of studying the Concerto lies in discovering the structural keys it contains, decoding all of Schnitte’s work. But perhaps what are most compelling are the shadows that flicker within it, shadows of some of the most powerful preoccupations of German and Russian post- Romanticism.
Schnittke’s musical imagination cannot be separated from his fascination with all forms of mysticism; the occult, in the sense of the hidden, became both inspiration and structure. Schnittke’s varying interests in theosophy, I Ching, kabbalah, and Gnosticism coalesced at the time of his conversion to Roman Catholicism in 1982; his sacred choral works came to outnumber the secular. Schnittke believed his function as composer was more a medium, a conduit of hidden and magical messages from a transcendent realm.
The choral concerto refined and elaborated by the Ukrainian Dmitri Bortniansky (1751-1825) for the liturgy of the Russian Orthodox church, reached its apotheosis in Rachmaninoff, Grechaninov, and Rimsky-Korsakov. This uniquely Russian choral tradition was nearly snuffed out after Bolshevik Revolution; Schnittke resurrected the form after nearly one hundred years of neglect. I’ve chosen two qualities of the Concerto for Mixed Chorus to unlock its meaning in the context of the history of sacred choral music: the importance of the D major tonalities, and the setting of the ideas of suffering and universality in the text. The Armenian monk, mystic and philosopher Grigor Narekatsi (951–1003) wrote his Book of Lamentations as an offering of ecumenical prayers “so that my singing may become healing, curing the wounds of body and soul.” Schnittke had profound reasons to be drawn to this text, and similarly meaningful choices structuring setting. The work is composed of three movements determined by the divisions in Narekatski’s text, followed by a fourth that functions as a coda, recapitulating the tonal progression of the entire work from B minor to D Major. (I’m indebted to Melanie Turgeon’s analysis in Composing the Sacred in Soviet and Post-Soviet Russia: History and Christianity in Alfred Schnittke’s Concerto for Choir, 2008).
D major represented light to Schnittke; the Concerto was not the first or last time he would use its symbolism in a sacred choral music, often in coda. The coda to his Fourth Symphony (1983) resolves four disparate modes representing the liturgical traditions of Catholicism, Russian Orthodoxy, Judaism, and Lutheranism into an Ave Maria in D Major. In the choral coda of Schnittke’s ballet Peer Gynt, Gynt (1986) escapes from the shadow world of illusion into transcendent dimension filled with light and the mysteries of eternities – a dimension that just happens to be D major.
It’s no mystery that since the baroque D major in choral music has represented the triumph of Christ’s victory over death and the affirmation of faith in the resurrection. The epitome of this structure is found in the Bach’s Mass in B minor, whose tonal progression from B minor to D major is echoed in the Concerto. The tradition was retained throughout the common practice period, with Beethoven’s masterwork Missa solemnis joining the Mass in B minor as its anchoring achievements. The Missa solemnis is almost entirely centered in D major, and concludes in D major. Another especially brilliant setting of D major is an ascending scale depicting a sunrise, found in Haydn’s The Creation following the recitative “And God said: Let there be lights in the firmament of heaven.” This D major as Fiat Lux surely must be a shadow-sound for Schnittke.



