Bertold Hummel met the Steyler missionary Walther Gaemperle during the various choir and orchestra weeks organised by the Werkgemeinschaft Musik e.V. (Düsseldorf) at the Landvolkshochschule Wies/Steingaden. In 1962, 1967, 1969, 1971, 1981 and 1983, they worked there together with the course participants, Hummel as orchestra conductor and Gaemperle as spiritual advisor. They quickly developed a very friendly relationship with one another. Gaemperle, who had a keen interest in literature and was a prolific writer, composed the texts for two motets for Hummel in 1983: ‘Lord, how manifold are thy works’ (Psalm 104) and ‘Praise the Lord’ (Daniel 3). In the early 1970s, they began to consider joint opera projects. It was also during this period that Süd-West-Funk Baden-Baden (Hans-Peter Haller) commissioned Bertold Hummel to compose music for the church service on 22 October 1972 in the Castle Church in Donaueschingen as part of the Donaueschingen Music Festival. The composer requested the text for the Kyrie, interlude and Offertory for the schola, cantor, percussion and stereo recording was requested by the composer from his friend Walther Gaemperle, who finally sent it from Fribourg (CH) on 22 May 1972 with the following explanation:

Dear Bertold,
I marvelling at your patience. Or is it quite simply a touch of resignation?

To be honest, I’d imagined the whole thing would be easier. There are, of course, many possibilities, and they’re all very different. But then comes the tiresome bit: you have to make up your mind. Well, I’ve done it. Whether it more or less meets your expectations and wishes, I don’t know. But one thing you do know: the texts are neither sacred nor sanctified. So you can do whatever you like with them. You could even send them back in indignation.

I actually gave it quite a bit of thought whilst ‘crafting’ them. Perhaps something like this: I’m becoming aware of the problems of the world and of life (e.g. how some of the things we do and think run counter to our creed...). The chorus sums this up briefly. ‘Lord, Lord, you are’ is at once a confession, a question and a critique of our actions. These two lines are intended to be a translation of the Kyrie.

In the ‘interlude’, I would try to convey: Does the message give us an answer, does it give us meaning, a path, life? The offertory hymn is intended to be a hymn of confession, expressing our belief in the transformability of the world and of humanity. For Communion, I would like to meditate on the sign of one person giving oneself up for others.

The text would therefore certainly become more subdued; I say this because it has been pointed out to me that the first line is rather wild.

The main text in Section I is the refrain. The rest is interpretation – the context from which the refrain is meant to be sung. It would therefore probably need to be repeated more often, either in full or in parts.... The four-line stanzas should be treated accordingly. This is, of course, not a set of instructions for your work. But I imagine the text might become clearer if I explain how I played around with it whilst writing. You’ll soon see whether you can do anything with the text. I’d be glad if you could let me know soon. Then I could carry on. (...)

I

From the depths I call upon You.
Lord, Lord, you are.

The thousand names we gave You:
The purple of our vanities.
We believed You were close to us in progress –
That is how war and violence disguise themselves.

From the depths I call upon You.
Lord, Lord, you are.

We worship the power that You do not possess:
Hunger drives us, and the next payday.
We love God and my money,
Through prayer we have made sense of many things,

From the depths I call upon You.
Lord, You are the Lord.

The sun still shines into our dreams from time to time,
By day, prosperity is up to our necks.
We wait for Your sign of Your power,
which You will not give without us.

II (Interlude)

I seek meaning
in the finely woven web of our sentences
lurks the deadly spider of meaninglessness
Grant us meaning through your word
You are the Truth – Alleluia

I seek the way
The well-chosen words that profess You
lie directionless on our tongues
Show us possibilities through Your Word
You are the Way – Alleluia

I seek life
The dead stones, laid for You over the centuries
we try in vain to rearrange
Call us to life through Your Word
You are life – Alleluia

III (At the Offertory)

And time and again, the bread we break
as food for the many who are sated and yet still hungry
one gives himself
we proclaim the Lord’s death.

And time and again the wine we share
as sustenance for the many who are alive and dead
one gives himself up
we praise Your resurrection.

No one likes to die, and no one wants to lose themselves
yet
one gives himself up
so that we may be transformed
when we are transformed
one gives himself up.

Walther Gaemperle (1972)

For unknown reasons, this joint project will not be completed.

The voice crying in the “wilderness” has fallen silent
Walther Gämperle, though a pilgrimage chaplain in Dreibrunnen, also preached the word of God at his final post.

With the sudden death of Missionary Walther Gämperle, most recently a pilgrimage chaplain in Dreibrunnen, a pastoral figure has fallen silent – one who repeatedly managed to surprise people through his work. What Walther Gämperle could not achieve through his physical stature, the Steyler missionary repeatedly made up for with his powerful voice. He was, so to speak, a born missionary, able to win people over to the power of God.

The son of the Mesmers of Zuzwil, remembered for his first Mass in his home parish in 1961, was never forgotten by us young people. On this, his special day, and on many more occasions, Walther Gämperle was able to benefit from his father’s services right at the altar. To witness a first Mass, or to receive the first Mass blessing from the newly ordained priest, was something quite special at that time. The significance of this blessing was emphasised by the belief that one should undertake a day’s journey on foot to receive it.

On the one hand, Walther Gämperle was held in high regard because of his deep faith; on the other, he also had his critics, including in his home parish, when he called certain things by their proper names during lecture evenings. He was a man who was not afraid to remind even the authorities of their duties from the pulpit. Walther Gämperle was, however, also a man with a good sense of humour, who was able to crack a joke or two in social gatherings.

For those familiar with his strong personality, it was only natural that he would later take an interest in the post of student chaplain at the University of St Gallen and carry out his duties there successfully. Over the years, student pastoral care had taken its toll on Walther Gämperle’s strength, but not on his profound thinking or his pastoral effectiveness.

His retreat to the pilgrimage site of Dreibrunnen near Wil was by no means intended as a move towards retirement. The numerous worshippers who attended services during his years in Dreibrunnen were still able to witness his wide-ranging commitment. Just as in his early years of ministry, he was able to inspire people to listen actively through his sermons. When he wished to emphasise his words, he would often raise his voice powerfully, rousing even the last listener from their quiet contemplation.

A week ago, his voice fell silent for the last time with his unexpected return to his Creator. On Friday, the funeral service took place at his final place of ministry, the pilgrimage church at Dreibrunnen. Anyone who knew Walther Gämperle will no doubt remember his profound influence for a long time to come. He will surely remain alive in many hearts for a long time yet.

Niklaus Jung

Roman Giger, the parish priest of Wil, aptly characterised the Steyler missionary in his eulogy at Maria Dreibrunnen: “Walther never shied away from ruthlessly addressing, discussing and, on occasion, condemning abuses and undesirable developments within the Church. Yet, despite all his criticism and his healthy distance from the institution, he always retained a great love for the Church. He was never one to merely tear things down, but rather one who also builds anew. We have learnt a great deal from Walther’s well-considered and long-reflected theology and his concise, pithy formulations.”

These qualities characterised Father Walther Gaemperle throughout his life.

He was born and brought up in Zuzwil, St Gallen. In 1961, he was ordained a priest in the chapel of the Marienburg Grammar School in Rheineck. This was followed by a teaching post at Marienburg Grammar School in Rheineck and studies in German language and literature and art history at the University of Fribourg. Subsequently, from 1971 to 1982, the St Gallen native served as editor of the Order’s own family magazine, *Stadt Gottes*. A role he fulfilled with “passion and dedication”. During those years, he had a decisive influence on “Stadt Gottes” and helped to develop it further. After stepping down as editor, Father Walther remained part of the editorial team for several more years. Furthermore, until 2006 he also contributed to the Steyler picture calendar, selecting the images and writing meditations to accompany them. In the 1970s, he was also active as a director with the Steinhausen Theatre Company – a hobby he loved dearly.

From 1982 to 2000, the Steyler missionary devoted himself wholeheartedly to the Catholic university chaplaincy at the University of St Gallen. “My role as a point of contact with the Church should be a positive one,” was the guiding principle behind Father Walther Gaemperle’s work… both at the university and in his numerous other roles. Alongside his work at the university, he helped out in the local parishes, delivered Lenten sermons in the cathedral and, from 1987 onwards, was drawn to the Alpstein on many Sundays as the Seealpsee ‘parish priest’.

Father Gaemperle’s work was highly valued. At the ‘Dies academicus 2000’, the student body awarded him the Mentor Prize. The laudatory speech stated that he had always been particularly committed to championing the interests of the students. Even in his final role as a pilgrimage chaplain, people remained at the centre of his work. Roman Giger sums it up: “He was a passionate and compassionate chaplain. And: a deeply creative and open-minded thinker.”

www.kathwil.ch (12 November 2010)