The Estonian composer Arvo Pärt, who turns 90 on 9-11, 2025, is among the most frequently performed contemporary classical composers on the planet. Past the live performance degree and cathedral choir, Pärt’s tune options closely in film and television soundtracks: “There Will Be Blood,” “Thin Red Line” or “Wit,” as an example. It’s steadily old to rouse profound emotions and transcendent spirituality.
Many Estonians grew up listening to the tune Pärt wrote for children’s films and Estonian cinema classics within the Nineteen Sixties and ‘70s. Popes and Orthodox patriarchs honor him, and Pärt’s tune has won the highest levels of recognition, including Grammy Awards. In 2025, Pärt is being celebrated in Estonia, at Carnegie Hall and all over the world.
In the back of a lot of Pärt’s reputation – and his listeners’ prayer – is his engagement with sacred Christian texts and Orthodox Christian spirituality. But his tune has impressed a wide field of artists and thinkers: Icelandic singer Björk, who recognizes its attractiveness and self-discipline; the theater artist Robert Wilson, who used to be attracted to its property of while; and Christian theologians, who admire its “bright sadness.”
As a music scholar with experience in Estonian music and Orthodox Christianity, and a longtime Pärt fan, I’m interested by how Pärt’s exploration of Christian traditions – directly intriguing and fervent – appeals to such a lot of. How does this occur musically?
Gerda Arendt via Wikimedia Commons
Tintinnabuli
Pärt emerged from a length of private inventive catastrophe in 1976. In a now-legendary concert, he presented the arena to unused tune composed the use of a method he invented referred to as “tintinnabuli,” an onomatopoeic Latin promise that means “little bells.”
Tintinnabuli is tune lowered to its elemental parts: easy melodic traces derived from sacred Christian texts or mathematical designs and married to unadorned harmonies. As Pärt describes it, tintinnabuli is the advantage of relief in lieu than complexity – liberating the basic wonderful thing about his tune and the message of his texts.
This used to be a departure from Pärt’s previous modernist and experimental tune, and expressed a yearslong try to reconcile his newfound commitment to Orthodox Christianity and his rigorous inventive beliefs. Pärt’s walk is documented within the dozens of notebooks he stored, starting within the Nineteen Seventies: religious texts, diary entries, drawings and ideas for musical compositions – a documentary trove of Christian musical creativity.
Tintinnabuli used to be impressed, partly, by way of Pärt’s passion in a lot previous types of Christian tune, together with Gregorian chant – the single-voice making a song of Roman Catholicism – and Renaissance polyphony, which weaves in combination multiple melodic lines. As a result of its associations with the church, this tune used to be ideologically fraught in an anti-religious Soviet Estonia.
In Pärt’s notebooks from the Nineteen Seventies, there are pages and pages of musical sketches the place he works out early music-inspired approaches to texts and prayers – the seeds of tintinnabuli. The method become his solution to existential creative questions: How can tune reconcile human subjectivity and divine truths? How can a composer withdraw from the best way, so that you can talk, to let the sounds of sacred texts resonate? How can artists and audiences method tune in order that, to significance Pärt’s well-known accentuation, “every blade of grass has the status of a flower”?
Rene Riisalu/Presidendi kantselei via Wikimedia Commons
In a 2003 conversation with the Italian musicologist Enzo Restagno, Pärt’s spouse, Nora, introduced an equation to know how tintinnabuli works: 1+1 = 1.
The primary component – the primary “1” – is melody, as singer and conductor Paul Hillier lays out in his 1997 book on Pärt. Melody expresses a subjective revel in of shifting in the course of the global. It facilities round a given musical observe: the “A” key at the piano, as an example.
The second one component – the “+1” – is tintinnabuli itself: the presence of 3 pitches, sounding in combination as a bell-like halo: A, C, E.
In spite of everything, the 3rd component – the “= 1” – is the cohesion of melodic and tintinnabuli voices in one pitch, orientated round a central musical observe.
Formulation
Right here’s the crux of Arvo Pärt’s paintings: the connection of one+1, melody and solidarity, is ordered no longer by way of moment-to-moment possible choices, but by formulas intended to enlarge the pitch and construction of sacred texts.
A easy tintinnabuli method may walk like this: If the melody rises 4 notes with 4 syllables of textual content, the notes of the tintinnabuli triad will practice underneath that series with out overlapping. It helps and steers. Or if the melody falls 5 notes with 5 syllables of textual content, the notes of the tintinnabuli triad will change above and beneath that series to build a unique musical texture – all arranged round symmetry.
Pärt steadily we could the choice of syllables in a promise, the dimension of a word or verse, and the pitch of a language environment his formulation. For this reason Pärt’s music in English, with its many single-syllable phrases, consonant clusters and diphthongs, sounds a method. And because of this his music in Church Slavonic, the liturgical language for lots of Orthodox Christians, sounds otherwise.
Tintinnabuli is set simplicity and attractiveness. The bright of Pärt’s paintings is how his formulation really feel just like the musical accentuation of undying truths. In a 1978 interview with the journalist Ivalo Randalu, Nora Pärt recalled what her husband as soon as mentioned about tintinnabuli’s formulation: “I know a great secret, but I know it only through music, and I can only express it through music.”
Quietness
If this all turns out coldly formulaic, it isn’t. There’s a sensuousness to Arvo Pärt’s tintinnabuli tune that communicates with listeners’ physically revel in. Pärt’s formulation, born out of lengthy, prayerful sessions with sacred texts, trade in attractiveness within the heat and friction of relationships: melody and tintinnabuli, promise and the bounds of language, sounds and quiet.
“For me, ‘silent’ means the ‘nothing’ from which God created the world,” Pärt advised the Estonian musicologist Leo Normet in 1988. “Ideally, a silent pause is something sacred.”
Quietness is a habitual trope in Pärt’s tune – certainly, the second one motion of his tintinnabuli masterpiece “Tabula rasa,” the identify paintings on the 1984 ECM Records release that introduced him to international consideration, is “Silentium.”
Any sounding tune isn’t serene, after all – and, in human phrases, quiet is in large part metaphorical, since we can not departure pitch into the quiet of absolute 0 or a vacuum.
However Pärt’s quiet is other. It’s religious stillness communicated via his musical formulation however made good in the course of the motion of human performers. This is a composer’s quiet as he will get out of the best way of a sacred textual content’s musicality to keep up a correspondence its fact. With out paradox, Pärt’s reputation these days would possibly neatly stand from the quiet of his tune.