Tom writes:
I pray to God it will be one of the last memories I lose, should my memory start to fade (at least in relation to music). Somewhat surprisingly, it is not of the Glastonbury Festival, or the Indie Discos of my university days, or secret moments of dancing around the house. No, it is far more traditional than that. Staying at Sarum College in Salisbury, feeling in somewhat of a funk, I took myself over to the cathedral for evensong. To be honest, as the service progressed I was operating pretty much on auto-pilot, with the music simply washing over me. That is, until we reached the Magnificat. The setting was that of Orlando Gibbons’ Second Service, not a setting I knew until that point. Suddenly my mood lifted and I felt an energy I had not felt in quite some time.
To start with, the impact was fairly gentle, but as the piece built the charge it gave me grew. I have always found the Magnificat to be a fairly radical prayer – prophetic both in its claiming eternal blessing for a woman, and in its sense of God’s justice. As I not only listened but heard Gibbons’ setting, as it grabbed me, it felt I was hearing its prophetic power anew. Gibbons, it seemed to me, and still seems, understood its prophetic power in a way few religious composers have. And it seems to me that prophetic power must itself have coursed in his veins as he wrote his Second Service. He was a member of the Royal Chapel from about 1603, and spent much of his musical career under the
patronage of James I amongst others of significant power and wealth.
It is remarkable, therefore, that he should choose to musically highlight that part of the Magnificat that speaks of God’s preferential option for the poor and the just judgement that the rich and powerful face. The most repeated line (Jacobean polyphony and verse work includes much repetition of lines) in the whole piece is “He has scatterèd the proud” – one could find few more proud in the Jacobean Court than James himself! Over and over again, Gibbons emphasises Mary’s expression of God’s disdain for the proud, powerful and rich and the priority given to the humble and hungry. When one considers his need for patronage, and the reality that this piece would undoubtedly be performed before the highest echelons of the still-feudal aristocratic society, one cannot surely be failed to be moved to think that it must have taken great courage, no doubt inspired by the same Spirit that inspired Mary, for Gibbons to set the words of Mary’s great prophetic words in a way that itself was prophetic, speaking great truth to significant power.
When I need reminding of the power and good news of the Gospel, I turn to the Magnificat and to Gibbons’ Second Service setting of it. In doing so I am reminded of God’s willingness to unexpectedly engage with a young woman in the work of the incarnation, of God’s justice and the truth that in the incarnation the ways of the world have been turned upside down, and of the reality that God’s Spirit has used the words of Mary recorded by Luke to inspire further generations to speak prophetically to those in power.




